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I TIIEOLCGICAL  SEMINARY. I- 

■    Ij     Princeton,  N.  J-  (|  ^ 


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luncSd,  Geo.  1806-1880 
K  view  of  Congregationalism 


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VIEW  OF  CONGREGATIONALISM, 


ITS 


PRINCIPLES  AND  DOCTRINES, 


THE 


TESTIMONY  OF    ECCLESIASTICAL    HISTORY    IN   ITS    FAVOR, 
ITS  PRACTICE  AND  ITS  ADVANTAGES. 


BY 

/ 

GEORGE   PUNCHARD, 

AUTHOR  OF  THE  HISTORY  OF  CONGREGATIONALISM. 


8i2^iti)  an  fiuttotructorg  iSssaj, 

BY  R.  S.  STORRS,  D.  D. 


Second  Edition,  Revised  and  Enlarged. 


ANDOVER: 

PUBLISHED  BY  ALLEN,  MORRILL  AND  WARDWELL. 

NEW  YORK  :    MARK  H.  NEWMAN. 

1844. 


Entered  according  to  act  of  Congress  in  the  year  1843,  by 

GEORGE  PUNCHARD, 

in  the  Clerk's  office  of  the  District  Court  of  Massachusetts. 


TO 


JOHN  PUNCHARD,  Esq. 

SALEM,  MASS. 

MY  AGED  AND  REVERED  PARENT, 

WHOSE  IN'STRUCTIOXS  AND  EXAMPLE  FIRST  TAUGHT  ME  THE  VALUE 

OF  THE    SYSTEM  HERE  ADVOCATED THESE   PAGES  ARE 

RESPECTFULLY  AND   AFFECTIONATELY 

DEDICATED. 


PREFACE 


TO    THE     FIRST    EDITION. 


The  design  of  this  work  is,  to  answer  the  inquiry, 
What  is  Congregationalism — in  Theory  and  in 
Practice  ? 

It,  accordingly,  contains  an  exposition  and  discussion 
of  the  fundamental  principles  of  the  system  ;  a  state- 
ment and  defence  of  its  more  important  doctrines  re- 
specting church  order  and  discipline ;  the  testimony  of 
ecclesiastical  history,  that  such,  for  substance,  was 
the  polity  of  the  primitive  churches  ;  an  enumeration  and 
explanation  of  the  ecclesiastical  practices  of  Congrega- 
tion alists;  and  a  development  of  some  of  the  prominent 
advantages  of  this  system  over  all  others. 

No  one  can  be  more  sensible  of  the  difficulty  of  execu- 
ting such  a  plan,  than  the  writer  now  is ;  had  he  been 
equally  so  before  he  undertook  the  task,  it  might  have 
saved  his  readers  and  himself  the  trouble  of  this  preface. 
■  An  apology  for  the  work  may,  perhaps,  be  found  in  its 
history.  About  three  years  since,  the  writer  was  appoint- 
ed by  the  Clerical  Association  of  which  he  is  a  member, 
to  prepare  a  dissertation  upon  Congregationalism.  This 
he  was  requested  to  publish.  But,  though  the  result  of 
considerable  reading  and  reflection,  it  was  regarded  by 


6  PREFACE  TO  THE  FIRST  EDITION. 

him  as  too  immature  to  be  offered  to  the  public.  A  re- 
newal of  the  request  of  the  Association,  at  their  next  meet- 
ing, induced  the  author  to  re-write  the  essay,  and  to  preach 
the  substance  of  it  to  the  people  of  his  charge.  The  un- 
solicited opinion  of  intelligent  parishioners,  who  were  ig- 
norant of  the  doings  of  the  Association,  led  to  the  belief, 
that  the  substance  of  the  discourses  might  prove  accept- 
able to  the  denomination  generally.  A  revision  was  ac- 
cordingly begun.  This  revision  led  to  a  further  examin- 
ation of  authorities,  a  multiplication  of  topics,  a  more  ex- 
tended range  of  discussion,  and  ultimately,  to  the  decis- 
ion to  submit  this  volume  to  the  judgment  of  the  public. 

The  work  has  been  written,  not  for  the  wise,  nor  for 
those,  exactly,  who  are  simple ;  but,  mainly,  for  that  large 
class  of  persons  who  occupy  the  intermediate  space  be- 
tween the  learned  and  the  ignorant. 

The  English  reader  will  occasionally  find  a  word  or 
phrase  in  Latin  or  Greek ;  but  rarely  unaccompanied  by 
a  translation ;  and  never,  it  is  believed,  in  such  a  position 
as  to  break  the  sense  of  the  sentence. 

It  is  no  part  of  the  author's  plan  to  make  war  on  other 
denominations  :  yet,  he  has  felt  constrained  to  speak  free- 
ly, though  it  is  hoped  kindly,  of  those  from  whom  he  dif- 
fers. 

That  he  has  fallen  into  no  errors,  in  a  work  so  abound- 
ing in  distinct  and  controverted  topics,  is,  perhaps,  more 
than  can  be  reasonably  expected  :  but,  he  has  certainly 
used  his  utmost  care  to  avoid  mistakes.  The  opinions 
expressed  in  these  pages,  may,  very  possibly,  be  some- 
what modified  by  further  investigation  and  reflection ;  but 


PREFACE  TO  THE  SECOND  EDITION.  7 

as  they  now  appear,  they  are  not  the  oflfspring  of  haste ; 
nor,  it  is  confidently  believed,  of  mere  prejudice. 

The  Appendix  contains  numerous  articles  of  consider- 
able importance  to  the  illustration  of  the  general  subject. 

Adopting  the  language  of  the  learned  and  excellent 
Samuel  Mather,  in  his  "  Apology  for  the  Liberties  of  the 
Churches  in  New  England,"  the  author  commends  his 
labors  to  the  favor  of  the  churches  and  to  the  blessing  of 
God  : — "  I  am  far  from  assuming  anything  of  authority 
to  myself  in  the  following  sheets.  If  I  have  collected  the 
sense  of  others  right,  and  well  epitomized  their  thoughts, 
which  are  variously  dispersed,  and  reduced  them  to  a 
clear  and  natural  order,  I  shall  think  it  sufficient." 

Plymouth,  JV.  H.  July,  1840. 


PREFACE  TO  THE  SECOND  EDITION. 

In  publishing  a  second  edition  of  this  little  work,  the 
author  would  first,  express  his  grateful  acknowledgments, 
for  the  unexpected  kindness  and  favor  with  which  the 
first  edition  was  received. 

As  the  best  return  that  he  can  make  for  this,  he  has 
endeavored  to  render  this  edition  of  his  book  more  deserv- 
ing of  public  confidence  and  regard.  To  this  end,  it  has 
been  thoroughly  revised,  and  large  portions  of  it  entirely 
re-written ;  the  range  of  discussion  has  been  considerably 
extended,  and  the  number  of  distinct  topics  multiplied; 
the  usages  of  our  churches  have  been  more  particularly 


8  PREFACE   TO  THE  SECOND  EDITION. 

detailed,  a  number  of  new  forms  of  letters  missive,  etc. 
have  been  inserted,  and  the  most  approved  modes  of  trans- 
acting ecclesiastical  business  more  distinctly  described. 
The  whole  amount  of  new  matter  which  has  been  thus 
added,  is  equal  to  about  one  third  of  the  entire  volume. 

It  is  hoped  that  the  book  will  now  be  found  a  guide, 
both  safe  and  complete,  however  humble,  to  all  that  per- 
tains to  the  principles,  doctrines,  and  practice  of  the  Con- 
gregational denomination. 

To  those  who  would  examine  more  fully  the  testimony 
of  Ecclesiastical  History,  the  author  is  happy  to  announce, 
a  forth-coming  work,  by  the  Rev.  Lyman  Coleman,  en- 
titled,"  The  Apostolical  and  Primitive  Church,  Popular 
in  its  Form  of  Government,  and  Simple  in  its  Mode  of 
Worship;  with  an  Introduction,  by  Dr.  Neander  of 
Berlin." 

That  the  blessing  of  the  great  Head  of  the  Church 
may  attend  this,  and  every  effort  to  awaken  and  enlight- 
en the  public  mind  respecting  the  nature  and  design  of 
a  Christian  Church — is  the  heart's  desire  and  prayer  to 
God  of  the  author. 

Jlndover,  Nov,  3,  1843. 


CONTENTS. 


Introductory  Notice,  by  R.  S.  Storrs,  D.  D.       .        .       11 

Preliminary  Remarks  on  church  polity,  and  the  influ- 
ences adverse  to  the  growth  of  CongregationaUsm  in  New 
England •         ...       17 

PART  I. 
Principles  of  Congregationalism.         .         .         •         .         .      29 

PART  II. 

Doctrines  of  Congregationalism. 69 

PART  III. 

Testimony  of  Ecclesiastical  History  in  favor  of  Congrega- 
tionalism.  121 

PART  IV. 
Ecclesiastical  Practice  of  Congregationalists.     .        .        .    161 

PART  V. 
Advantages  of  Congregationalism 201 

APPENDIX. 

Containing  forms  of  Letters  Missive,  Letters  of  Dismission 
and  Recommendation,  etc.  Notes,  Confession  of  Faith, 
and  Church  Covenant. 259 

INDEX  I. 
To  the  Principal  Topics  discussed  in  the  work.         .        .    317 


10  CONTENTS. 

INDEX  II. 

Texts  of  Scripture  quoted  in  the  work,  arranged  under  ap- 
propriate heads.      .         . 327 

INDEX  111.      ' 
Authorities  Cited 339 


INTRODUCTORY  NOTII5B.  tW?^'-^^ 


It  is  a  matter  of  devout  congratulation,  that,  among  the 
friends  of  Congregationalism,  the  scriptural  polity  of  the 
church  is  now  becoming  the  subject  of  more  serious  and 
thorough  investigation,  than  for  many  by-gone  years. 
Unhappily,  it  has  been  too  long  regarded  as  a  matter  of 
insufficient  importance  to  engage  the  earnest  attention  of 
the  churches,  if  not  also  as  positively  interfering  with  the 
prosperity  of  religion ;  nor  is  it  too  much  to  affirm,  that 
an  overweening  confidence  has  been  reposed  in  the  com- 
mon sense,  the  sound  judgment,  and  sterling  piety  of  the 
Congregational  churches,  as  ensuring  to  them,  in  perpe- 
tuity, a  system  of  government,  so  strongly  recommended 
by  the  purity  of  its  principles,  the  clearness  of  its  doctrines, 
the  simplicity  of  its  rules,  and  the  consonance  of  its  spir- 
it with  the  meek  breathings  of  the  gospel.  But  the 
day  of  slumber  is  passing  away.  Our  invaluable  reli- 
gious immunities  are  coming  again  to  be  rightly  appre- 
ciated. The  spirit  of  Puritanic  times  is  reviving.  The 
labors  accomplished,  and  the  sufferings  endured. by 
our  fathers  in  defence  of  a  scriptural  organization  and 
discipline  of  the  churches,  are  remembered  with  increas- 
ing veneration  and  gratitude;  and  the  solemn  question, 
'  What  will  the  Lord  have  us  to  do,'  for  the  maintenance 
of  the  primitive  "order  of  the  gospel,"  is  agitated  with 


12  INTRODUCTORY  NOTICE. 

an  earnestness,  and  to  an  extent,  that  has  called  forth 
prompt  and  able  responses  from  several  of  the  watchmen 
on  the  walls  of  Zion.     Upham  and  Pond,  Bacon  and 
Mitchell— not  to   mention  others— have  successfully 
devoted  a  portion  of  their  strength  to  the  enlightenment 
of  the  public  mind,  and  the  revival  of  the  better  days  of 
New  England  Congregationalism,  when  the  Mathers,  and 
Cottons,  and  Wises,  stood  forth  as  its  expounders  and 
defenders.     But  there   remaineth  much  land  yet  to  be 
possessed.     Ignorance,  fanaticism,  and  superstition  are 
not  yet  driven  from  the  field.     Other  leaders  of  the    sac- 
ramental host"  are  called  for   by  the  exigencies  of  the 
times      They  can  hardly  be  multiplied  too  much,     i  he 
energies  of  the  churches  need  to  be  aroused  and  judicious- 
ly directed,  if  the  hopes  of  the  fathers  and  the  aims  of 
their  most  enlightened  sons  are  ever  to  be  accomplished. 
The  appearance  of  every  new  and  skilful  champion  in 
this  cause,  will  therefore  be  hailed  with  pleasure.      1  he 
field  before  him  is  wide.     To  retain  what  has  been  al- 
ready gained,  demands  great  firmness  and  prudence      io 
make  further  conquests,  and  secure  them  against  future 
intrusion,  requires  high  resolve  and  heroic  courage.     An- 
tagonistical  principles  are  everywhere   to  be  met  and 
combatted;  and  their  defenders,  relying  on  that  love  of 
variety  and  change,  which  is  wrought  so  deeply  into  the 
constitution  of  man,  press  onward  with  bold  hearts,  and 
confident  expectation  of  establishing  themselves  m  pos- 
session  of  the  same  ground  once  covered  exclusively  with 
the  trophies  of  Congregational  and  evangelical  achieve- 
ment.    Their  efforts  are  commensurate  with  their  hopes. 
Their  pulpits  abound   with  earnest  discussions-their 


INTRODUCTORY  NOTICE.  13 

presses  teem  with  elaborate  arguments — their  measures 
are  all  conceived  and  carried  out  with  an  address  tliat  in- 
dicates a.  determination  to  put  to  flight  the  imperfectly 
organized,  and  unmarshalled  hosts  of  Congregationalism. 
Nor  are  they  to  be  blamed  for  their  conscientious  adher- 
ence to  principles  they  believe  to  be  scriptural,  nor  for  any 
honorable  efforts  they  make  to  extend  those  principles. 
Their  consistency  is  worthy  of  honor — and  more  than 
that — of  imitation.  Would  that  the  friends  of  Congre- 
gationalism might  emulate  their  zeal,  and  furnish  to  the 
world  equally  bright  examples  of  devotedness,  in  defence 
of  their  distinguishing  views  of  church  polity.  But  how 
rarely,  in  point  of  fact,  is  'Uhe  order,  the  discipline,  and 
the  worship  of  the  church,"  discussed  in  a  Congregation- 
al pulpit !  How  long  the  term  of  years,  in  which  no  vol- 
ume came  from  the  press,  explaining  and  vindicating 
the  principles,  doctrines  and  usages  of  our  churches ! 
How  few,  jejune 'and  powerless  are  the  measures  that 
have  been  adopted  to  secure  the  influence  of  those  prin- 
ciples over  any  portion  of  the  public  mind  !  There  is  a 
reason  assigned  for  this;  but  is  it  defensible  ?  If  the 
weightier  matters  of  the  law  may  not  be  omitted,  are  we 
justified  in  neglecting  to  pay  our  tithes  of  the  mint,  anise, 
and  cummin  ?  If  the  great  doctrines  and  duties  of  vital 
godliness  are  of  paramount  importance,  are  the  doctrines 
and  duties  involved  in  the  scriptural  regulation  of  the 
churches  of  no  importance  at  all  1  Let  everything  have 
its  appropriate  place  in  the  church  of  the  living  God ! 
True — it  will  not  be  inquired  in  the  day  of  judgment — 
'  belonged  you  to  this  denomination  or  that  — were  you 
an  Episcopalian,  a  Presbyterian,  or  aCongregationalist?' 


14  INTRODUCTORY  NOTICE. 

but  will  not  the  amount  of  individual  spirituality,  and  use- 
fulness, be  inquired  after  ?  and  is  there  no  intimate  con- 
nection between  the  improvement  of  the  heart,  and  the 
observance  of  the  most  scriptural  form  of  church  govern- 
ment and  discipline  ?  It  is  the  firm  conviction  of  my 
own  mind,  that  the  symmetry  and  perfection  of  the  Chris- 
tian's character  depend  in  no  slight  degree,  on  his  ac- 
quaintance with  the  teachings  of  the  Holy  Spirit  on  "  the 
order  of  God's  house,"  and  his  obedience  thereto.  And 
it  is  under  this  conviction,  that  I  cheerfully  venture  a 
compliance  with  the  suggestion  of  the  beloved  and  respect- 
ed author  of  the  following  pages,  to  associate  my  own 
name  with  his,  by  this  brief  introductory  notice,  in  an  ear- 
nest enforcement  of  the  claims  of  this  subject,  on  the  re- 
newed and  prayerful  attention  of  the  whole  body  of  Con- 
gregational ministers  and  churches.  The  volume  has 
evidently  been  prepared  with  great  care  and  labor.  It 
embodies  in  a  succinct  form,  and  in  regular  order,  the 
distinguishing  features  of  Congregationalism,  as  it  has 
hitherto  been  received  by  the  great  body  of  our  denomi- 
nation, whether  in  our  own  or  other  lands  ;  and  discrimi- 
nates fairly  between  this  and  other  systems  of  ecclesias- 
tical government,  that  claim,  like  it,  the  Holy  Scriptures 
as  their  basis.  It  is  a  work  well  adapted  to  the  existing 
wants  of  the  Congregational  community,  and  conducted 
throughout  in  a  spirit  of  candor  and  faithfulness  that  all 
must  admire,  whether  or  not  they  approve  of  the  conclu- 
sions at  which  it  arrives.  Its  highly  popular  form  of  dis- 
cussion, its  simple  yet  elegant  style,  together  with  its  stud- 
ied brevity  and  fulness,  recommend  it  strongly  to  the  wi- 
dest circulation. 


INTRODUCTORY  NOTICE.  15 

Finally,  if  Congregationalism  finds  much  to  commend 
it,  in  its  consonance  with  the  genius  of  Christianity,  and 
with  the  meek  spirit  of  Christ  and  his  apostles,  and  with 
the  design  of  Revelation  to  place  all  men  on  an  equality 
of  rights  and  privileges  before  God,  and  lead  them  to  look 
beyond  all  forms,  and  penetrate  the  mysteries  of  godliness 
— it  finds  not  a  little  additional  commendation  to  us,  in 
the  fact  that  it  stood  approved  to  the  judgment  of  the  Fa- 
thers of  New  England,  men  of  whom  the  old  world  was 
not  worthy,  and  of  whom  the  new  world  thinks  not  high- 
ly enough — men  of  learning,  zeal,  and  self-sacrificing  de- 
votion— men  who  boldly  threw  off  from  them  the  mana- 
cles of  religious  despotism,  and  every  shred  of  the  false 
faith  protected  by  it,  pushing  to  the  utmost  their  research- 
es into  the  oracles  of  God,  and  receiving  his  testimony 
without  equivocation  or  demur,  even  at  the  cost  of  expa- 
triation and  the  loss  of  all  the  pleasures  of  kindred  and 
home.  We  honor  their  memory,  we  hold  fast  to  the  in- 
heritance they  bequeathed  us,  and  sell  not  our  birthright 
for  the  "  mess  of  pottage." 

RICHARD  S.  STORRS. 

Braintree,  July  20,  1840. 


CONGREGATIONALISM 


PRELIMINARY  REMARKS. 

God  has  always  had  in  this  apostate  world  "  a  seed" 
to  serve  him.  This  seed  has  been  variously  called  : — 
''  the  Sons  of  God"— "  the  People  of  God"— "  the  Church 
of  God"—"  the  Church,  or  the  body  of  Christ."  In  or- 
der to  serve  God  more  efficiently,  his  people  have  always 
had  some  visible  organization,  and  have  been  subjected 
to  some  rules  of  order,  discipline,  and  worship,  varying 
with  the  different  circumstances  and  necessities  of  the 
Church  and  the  world.  To  these  rules  we  give  the  gene- 
ral name  of  Church  Polity. 

.  The  polity  of  the  Patriarchal  churches  partook  of  the 
simplicity  of  that  age,  and  was  adapted  to  the  migratory 
habits  of  those  pious  nomades.  The  family  of  each  be- 
lieving patriarch  was  a  sort  of  congregational  church. 
The  head  of  the  family  was  its  prophet  and  priest ;  he 
announced  the  revealed  purposes  of  heaven,  he  gave  re- 
ligious instruction,  exercised  godly  discipline — com- 
manding his  children  and  his  household  to  keep  the  way 
of  the  Lord,  and  to  do  justice  and  judgment — and  he 
officiated  at  the  family  altar,  presenting  sacrifices  and 
offering  prayers  unto  the  Most  High  God. — Compare 
Gen.  4:  3—5.  8:  20—22.  12:  7,  8.  13:  3—5.  14:  14,  18 
—26.  15:  17:  18:  19.  20:  7.  26:  24,  25.  27:26—40. 
35:  1 — 15.  49:  1 — 28.  Job.  1:  1 — 5.  Such  appears  to 
have  been  the  Patriarchal  polity:  and,  but  for  the  grow- 
ing wickedness  of  man,  it  might,  for   aught  that  we  can 

2 


18  CONGREGATIONALISM. 

see,  have  continued,  for  substance,  to  the  present  day. 
—See  Rom.  16:  5.  Col.  4:  15.  Philemon  2. 

In  the  days  of  Enos  there  may  have  been  sonne  modifi- 
cation of  this  family-church  order.  We  are  told  that 
"  then  began  men  to  call  upon  the  name  of  the  Lord," — 
Gen.  4:  26 ;  or,  as  the  margin  reads,  "  then  began  men 
to  he  called  hy  the  name  of  the  Lard."  At  this  period  of 
the  world,  family  religion  may  have  so  far  degenerated, 
as  to  have  made  it  necessary  for  the  pious  members  of 
different  households  to  separate  themselves  from  their 
irreligious  kindred,  and  to  meet  together,  in  order  to 
worship  God.  But,  notwithstanding  this  attempt  to  re- 
vive religion,  iniquity  continued  to  abound,  until  the 
"  holy  seed"  was  found  only  in  the  family  of  Noah — per- 
haps in  Noah  alone.  After  the  Flood,  the  church  of  God 
was  reduced  to  the  family  order  again ;  and  the  world 
began  anew.  But  human  nature  remained  unaltered : 
and,  for  the  greater  security  of  the  "  godly  seed,"  God 
chose  the  family  of  Abram ;  called  them  from  their  na- 
tive land  and  their  idolatrous  kindred  ;  made  a  covenant 
with  them  ;  and  instituted  the  rite  of  circumcision.  This 
family-church  was  thus  strongly  guarded  against  the  cor- 
rupting influences  of  the  age,  and  its  continuance,  as  ^ 
pure  church  of  God,  rendered  more  secure.  The  house- 
hold of  Abraham,  of  Isaac,  and  of  Jacob  all  appear  in 
sacred  history  as  religious  communities — churches — as- 
sembling together  and  worshipping  God  under  the  direc- 
tion of  their  respective  heads,  and  in  conformity  with  the 
established   rites   and  order  of  the  Abrahamic  church. 

It  had  long  been  the  revealed  purpose  of  God,  to  set 
apart  from  all  the  nations  of  the  earth,  the  descendants 
of  Abraham,  Isaac,  and  Jacob,  as  the  depositaries  of  his 
truth — his  visible  Church  in  the  world.  When  the  time 
for  the  accomplishment  of  this  purpose  had  arrived,  and 
Jehovah  was  about  to  remove  his  chosen  people  to  the 
promised  land,  there  to  be  settled  compactly  us  an  agri- 
cultural people,  he  saw  fit  to  re-organize  his  Church,  and 
to  adapt  it  to  its  new  position.     To  prevent  his  people 


PRELIMINARY  REMARKS.  19 

from  amalgamating  with  the  surrounding  nations,  and  to 
accomplish  his  purposes  of  truth  and  mercy  in  and 
through  them,  he  gave  the  Israelites  "ordinances  of  di- 
vine service"  as  remarkable  for  their  number  and  mi- 
nuteness, as  the  previous  ordinances  had  been  for  their 
extreme  simplicity. — See  Exodus,  ch..  xxv — xxx.  Lev, 
ch.  i — vii.  xxi — xxvii.   ]  Chron.  xxii. — 2  Chron.  vii. 

These  ordinances  had  their  designed  effect,  in  making 
the  Israelites  a  separate  and  peculiar  people.  But,  as 
the  nation  degenerated  in  their  religious  character,  these 
outward  rites  and  ceremonies  were  perverted  from  their 
intended  use,  and  came,  at  length,  to  be  regarded  as 
constituting  the  very  substance  of  true  religion,  instead 
of  being  "  a  shadow  of  good  things  to  come,  and  not  the 
very  image  of  the  things."  Thus  it  was  when  Christ 
appeared  in  the  world  :  the  professed  people  of  God  had 
well  nigh  lost  all  the  poiver  of  religion  in  their  devotion 
to  w.^ forms.  There  seems  to  have  been,  however,  a  pre- 
vailing belief,  that  the  Messiah  might  introduce  some 
changes  into  the  existing  institutions  and  ordinances  of 
religion, — John  5:  5 — 25. 

Accordingly,  upon  the  introduction  of  Christianity, 
men  were  taught  that  the  old  dispensation  was  but  a  type 
and  shadow  of  the  new ;  that  its  significant  rites  and 
ceremonies  were  intended  to  point  the  mind  towards  a 
dispensation  in  which  the  shadow  should  be  exchanged 
for  the  substance,  the  type  for  the  anti-type. 

It  was  announced  by  the  Divine  author  of  Christiani- 
ty, that  the  hour  was  coming,  yea  and  then  was,  when, 
neither  in  the  mountain  of  Samaria,  nor  in  Jerusalem 
alone,  should  men  worship  the  Father  acceptably :  or,  in 
other  words,  that  the  true  worshippers  of  God  were  no 
longer  to  be  confined  to  any  of  the  existing  forms  and 
rites  of  religious  service:  the  grand  desideratum  of  ac- 
ceptable worship  being  spirituality  and  truth.  In  ac- 
cordance with  this  doctrine,  the  private  house,  the  open 
field,  the  lake  shore,  were  all  made  places  of  public  wor- 
ship by  Christ  and  his  apostles,  with  religious  forms  re- 
markable chiefly  for  their  entire  simplicity. 


20  CONGREGATIONALISM. 

The  order  and  discipline  of  the  first  Christian  church 
were  extremely  simple.  The  same  is  true  of  all  those 
churches  which  were  erected  by  the  apostles  and  their 
fellow  laborers.  They  were  all  copies  of  the  divine  ori- 
ginal at  Jerusalem.  But,  when  the  fervency  of  their  first 
love  had  subsided,  and  outward  peace  and  prosperity  had 
softened  and  ungirt  the  spirits  of  Christians,  then  world- 
liness  and  ambition  rapidly  undermined  the  apostolic 
polity  of  the  churches ;  and  ere  long,  built  upon  the 
ruins  thereof  a  splendid  hierarchy,  of  materials  partly 
Jewish  and  partly  Pagan.  Doctrinal  errors  and  unchris- 
tian practices  followed  in  the  train,  and  paved  the  way 
for  "the  Man  of  Sin." 

The  establishment  of  the  tyrannous  polity  of  Rome 
was  succeeded  by  a  dreary  night  of  a  thousand  years. 

At  the  dawn  of  the  Lutheran  Reformation,  the  consti- 
tution of  the  Church  attracted  much  less  attention  than 
the  gross  religious  errors  and  the  infamous  superstitions 
of  Romanism.  And  so  engrossed  were  the  Reformers 
in  purifying  the  Church  of  these  evils,  that  they  over- 
looked for  a  time,  the  sources  through  which  many  of 
them  had  entered  the  Church.  If  the  connection  be- 
tween a  pure  and  simple  church  order  and  a  sound  re- 
ligious faith  and  practice  occurred  to  them,  they  acted 
upon  the  common  principle  of  reforming  the  greatest 
abuses  first ;  leaving  the  lesser  ones  for  after  considera- 
tion. An  apology  for  their  course  was  found  in  the  ig- 
norance and  prejudices  of  the  common  people,  and  the 
fear  of  fanatical  excesses.* 

There  was,  perhaps,  another  more  serious  impediment 
to  a  thorough  reform  :  I  refer  to  the  connection  of  the 

*  See  Luther's  Tract  on  the  regulation  of  the  external  mat- 
ters of  the  churches. — Mitner,  Century  16th,  ch.  8. 

The  regulations  respecting  the  constitution,  government,  form 
and  mode  of  public  worship  in  the  Lutheran  Church  were  not 
drawn  up  until  1527. — Mosheim,  Vol   111.  p.  39,  40. 

The  Reformation  may  be  said  to  have  commenced  as  early  as 
1517.  Tiie  German  Liturgy  was  not,  however,  completed  until 
1543.— Mackensie's  Life  of  Calvin,  p.  77. 


PRELIMINARY  REMARKS.  21 

Ohurch  with  the  State.  The  Reformers  were  more  or 
kss  dependent  on  the  princes  and  nobles  of  this  world ; 
and  these  are  generally  the  last  men  to  desire  simplicity  in 
the  order  and  worship  of  the  Church.  Whether,  indeed, 
those  princes  who  favored  the  Reformation  would  have 
countenanced  a  reform  in  doctrine  and  morals,  even, 
had  this  been  connected  with  a  thorough  reforma- 
tion in  church  polity,  is  very  doubtful.  Wickliffe,  the 
pioneer  of  the  Reformation,  seems  to  have  lost  the  sup- 
port of  his  prince  and  of  the  nobility  when  he  started 
sentiments  which  countenanced  such  a  reformation. 
And  whether  Luther  would  have  succeeded  in  his  labors 
without  the  protection  of  Frederic,  the  Elector  of  Saxo- 
ny; whether  the  Reformation  in  England  could  have 
been  carried  so  far,  without  the  concurrence  of  Henry 
VIII,  and  Edward  VI;  whether  what  was  done  could 
have  been  accomplished  except  by  the  co-operation  of 
these  princes,  without  an  entire  overturn  of  their  re- 
spective governments,  is  very  improbable.  However 
this  may  be,  one  thing  seems  evident,  that,  while  these 
princes  supported  the  Reformers  in  iheir  partial  labors, 
they  held  them  back  from  a  thorough  and  radical  reform 
of  the  Church — from  reinstating  it  in  its  primitive  sim- 
plicity and  independency  of  the  State. 

In  republican  Switzerland,  however,  the  Reformation 
was  more  of  a  popular  movement:  the  people  were  con- 
sulted, and  they  acted ;  and  their  ecclesiastical  rights  were 
more  fully  restored,  and  the  reformation  of  the  Church 
was  more  thorough  than  in  Germany  or  in  England.* 

It  was  not  generally  until  men  began  to  experience 
theextremedifficulty  of  preserving  purity  of  doctrine  and 

*  D'Aubigne,  in  his  elegant  History  of  the  Reformation,  says  : 
•'  Luther  had  restored  the  Bible  to  the  Christian  community — 
Zwingle  went  further — he  restored  their  rights.  This  is  a  char- 
acteristic feature  of  the  Reformation  in  Switzerland.  The  main- 
tenance of  sound  doctrine  was  intrusted,  under  God,  to  the  peo- 
ple ;  and  recent  events  have  shown  that  the  people  can  discharge 
ihat  trust  better  than  the  priests  or  th;^  pontiffs." — Vol.  III.  p.  251^ 


22  CONGREGATIONALISM. 

practice  under  worldly  and  unscriptural  establishments^ 
that  their  thoughts  were  turned  earnestly  towards  a  re- 
formation in  the  general  polity  of  the  Church.  The  phi- 
losophy of  the  connection  between  church  order  and 
church  purity  seems  not  to  have  attracted  much  atten- 
tion prior  to  the  latter  part  of  the  sixteenth  century.  Yet 
this  is  remarkable,  since  all  previous  history  had  shown,, 
that  a  simple  form  of  ecclesiastical  government  and  pu- 
rity of  religious  faith  and  practice  had  ever  been  inti- 
mately associated. 

The  English  Puritans,  if  not  the  discoverers  of  this 
connection,  were  the  men  who  acted  most  fully  upon  the 
discovery. 

The  religious  ancestors  of  the  Congregation alists  of 
New  England,  of  all  men  who  ever  lived,  had,  perhaps, 
most  occasion  to  study  church  polity  in  all  its  connec- 
tions and  bearings.  Thrown  out  of  the  Church  which 
they  regarded  as  the  mother  of  them  all ;  driven  to  a 
land  of  strangers  ;  left  to  begin  the  world  anew,  and  to 
decide  what  form  of  ecclesiastical  government  they 
would  adopt;  being  men  of  piety,  and  learning,  and  ex- 
perience; familiar  with  the  Scriptures,  and  well  read  in 
the  history  of  the  world;  conversant  with  the  treasures 
of  antiquity — with  the  writings  of  the  Fathers  and  with 
classic  authors ;  having  had  great  experience  of  the 
workings  of  an  ecclesiastical  establishment  in  their  na- 
tive land,  and  having,  while  in  Holland,  opportunities  to 
examine  the  polity  of  the  Reformed  Churches  on  the 
Continent;  and  feeling  the  deep  responsibility  of  laying 
aright  the  religious  foundations  of  anew  world  : — under 
such  circumstances  it  was  natural,  it  was  unavoidable, 
that  the  constitution,  discipline,  and  worship  of  the 
Church  should  arrest  and  fix,  and  for  a  time  all  but  ab- 
sorb their  attention.  If  men  in  their  circumstances  could 
not — did  not,  study  to  advantage  this  great  subject,  then 
may  we  well  despair  of  ever  having  it  thoroughly  and 
impartially  investigated.  Our  fathers  did  study  the  sci- 
ence of  church  polity  as  perhaps  no  other  men  ever  did  i 


PRELIMINARY  REMARKS.  23 

and  the  fruits  of  their  study  New  England — yea,  the 
world  itself — has  long  been  gathering. 

For  many  years  after  the  settlement  of  New  England, 
the  subject  of  church  order  and  government  received 
much  attention  :  some  have  thought  too  much.  But  he 
who  has  well  weighed  the  bearings'of  this  question  upon 
the  interests  of  pure  religion,  will  be  of  a  different  opin- 
ion. 

Decline  of  Congregationalism — Causes. 

However  it  may  have  been  in  the  days  of  our  fathers, 
certain  it  is,  that  for  many  years  past,  this  subject  has 
excited  comparatively  little  interest  among  the  Congre- 
gational descendants  of  the  Puritans.  Various  causes 
have  contributed  to  this  state  of  things.  Among  the 
more  prominent,  perhaps,  may  be  named. 

The  anxiety  of  Congregationalists  to  unite  different 
denominations  in  benevolent  religious  societies. 

To  accomplish  this,  there  has  been  a  readiness  on  their 
part  to  keep  out  of  sight,  and  even  to  sacrifice  their  de- 
nominational peculiarities.  However  benevolent  the  f/c- 
sign  of  these  Unions,  the  result  of  them  has  been  inju- 
rious to  Conareofationalism.  Other  denominations,  while 
acting,  to  a  limited  extent,  with  us  in  these  Associations, 
have  kept  up  their  separate  and  denominational  organi- 
zations. But  we  have  had  nothing  of  this  sort  by  which  to 
propagate  our  peculiar  views.  And  though  Congrega- 
tionalists have  furnished  a  large  proportion  of  the  funds 
of  these  Unions,  yet,  as  a  denomination,  they  have  de- 
rived probably  the  least  benefit  from  them.  They  have 
even,  in  some  instances,  with  an  unauthorized  generosity, 
yielded  the  entire  advantage  to  other  denominations. 

"  What  then,"  it  may  be  asked,  "  shall  we  give  up  all 
united  attempts  to  save  souls,  through  fear  of  injuring 
Congregationalism  ?"  If  the  question  were — Shall  we 
save  souls  or  promote  the  interests  of  Congregational- 
ism 1   it  would  be  easy  to  answer.   This,  however,  is  not 


24  CONGREGATIONALISM. 

the  question.  It  is — Shall  we,  in  connertion  with  our 
efforts  to  save  souls,  endeavor  to  promote  the  interests  of 
our  most  scriptural  and  excellent  system  of  church  gov- 
ernment; or  shall  we  utterly  disregard  this  1 

Our  denomination  have  contributed  largely  of  money 
and  of  mind  to  erect  and  sustain  churches  at  the  West; 
yet  scarce  one  in ,  fifty  of  these  is  upon  the  Congre- 
gational Platform.*  Scores  of  young  men,  professedly 
Congregationalists,  have  gone  out  from  our  Theological 
Seminaries,  educated  by  the  aid  of  Congregational  funds, 
and  thrown  themselves  into  the  bosom  of  the  Presbyte- 
rian Church.  And  why  have  they  done  this  ? — "To  do 
good!'^  But,  could  they  not  have  done  good  and  yet 
have  retained  their  Puritan  principles  ?  Have  these  prin- 
ciples made  New  England  an  intellectual  and  moral  gar- 
den !  and  yet  shall  we  be  told,  that  "  they  will  not  an- 
swer for  the  South  and  West  ?"  Had  New  England 
men  and  money  carried  New  England  principles  of 
church  government  wherever  they  went,  and  boldly  and 
faithfully  sustained  them,  other  sections  of  our  country 
would  now,  it  is  verily  believed,  more  nearly  resemble 
the  land  of  the  Pilgrims. 

Another  cause  of  this  state  of  things  may  be,  the  ope- 
ration of  the  principle  on  which  some  or  all  of  our  Theo- 
logical Seminaries  in  New  England  have  been  conducted. 
Though  endowed  and  sustained  by  Congregationalists, 
these  seminaries  have  been  equally  accessible  to  Protes- 
tants of  all  denominations.  To  this,  as  a  general  princi- 
ple, there  certainly  can  be  no  objection,  if  evidence  of 
piety  be  made  an  essential  requisite  for  admission.  But 
if,  in  connection  with  this  admission  of  different  denomi- 
nations, there  must  be  any  hesitation  on  the  part  of  the 

*  "  It  is  computed  that  400  churches,  or  more,  have  been  gath- 
ered in  the  Wei^t,  for  the  i^resbyterian  Church,  by  the  benevo- 
lence of  Connecticut  alone.  And  I  have  seen  it  stated  by  high 
Presbyterian  authority,  that  not  less  than  1500  of  their  churches 
are  essentially  Congreiralional  in  their  origin  and  habits  "  — 
MltchclVs  Guide  to  the  Prlnci/plcs  and  Practice  of  the  J\~C2C  Eng' 
Land  Churches^  P-  '^J ;  i^'^te. 


PRELIMINARY   REMARKS.  25 

teachers  to  advocate  openly,  thoroughly,  and  earnestly, 
Congregational  principles  of  church  government,  the  in- 
fluence of  this  course  cannot  but  be  very  injurious  to  the 
interests  of  our  own  denomination. 

If  the  young  men  of  other  denominations  please  to 
avail  themselves  of  the  advantagres  of  our  institutions, 
they  should  be  welcomed,  and  kindly  treated ;  but 
should  expect  to  hear  all  the  doctrines  of  the  Puritan 
Congregationalists  of  New  England  faithfully  and  ear- 
nestly defended.  But  if  the  Professors  of  any  of  our 
Theological  Seminaries  are  even  apparently  indifferent 
to  our  church  polity,  we  need  not  be  surprised  to  find 
their   pupils   really  so. 

Another  cause  of  the  apathy  upon  this  subject,  which 
has  pervaded  the  churches,  may  be  found  in  the  impres- 
sion, that  no  efforts  are  required  to  protect  and  promote 
our  excellent  system  of  church  government. 

It  has  perhaps  been  thought,  that  intelligent  New  Eng- 
land men  must,  of  course,  prefer  to  every  other  the  sys- 
tem to  which  they  have  been  accustomed  from  their 
childhood  ;  especially,  as  this  has  so  many  incontroverti- 
ble arguments  to  support  it,  and  is  so  perfectly  in  ac- 
cordance with  the  spirit  of  our  free  institutions. 

That,  however,  must  be  a  good  cause  indeed,  which 
will  take  care  of  itself;  a  better  cause  than  this  world 
has  yet  known.  The  truth  is,  while  Congregationalists 
have  been  sleeping  in  their  fancied  security,  other  de- 
nominations have  not  been  idle.'  Other  systems  of 
church  order  have  been  advocated  and  urged,  with  a 
zeal  and  confidence,  which,  contrasted  with  our  own 
apathy,  have  been  as  arguments  for  them  and  against 
us. 

Another  cause  of  the  state  of  things  of  which  we  com- 
plain,  is  found  in  the  neglect  of  our  pastors  to  preach  up- 
on this  subject,  and  in  the  dearth  of  modern  books  upon 
Congregationalism. 

The  fathers  of  New  England  felt  the  importance  of 
keeping  the  community  awake  to  this  subject.    They 


/i6  CONGREGATIONALISM. 

therefore  frequently  proclaimed  from  the  pulpit,  and  pub- 
lished from  the  press,  the  principles  of  Congregationalism. 
They  demonstrated  the  consistency  of  these  with  the 
light  of  nature,  the  teachings  of  God's  Word,  and  the 
testimony  of  Ecclesiastical  History.  But  how  rarely 
have  such  discussions  been  heard  of  late — unless  it  be 
very  lately — from  the  sacred  desk,  or  read  from  the  press. 

Within  a  few  years,  it  is  true,  several  valuable  works 
relating  to  this  subject,  have  been  published  ;  among 
which  may  be  named  :  Dr.  Hawes'  "  Tribute  to  the  Pil- 
grims,"—Dr.  Bacon's  "  Church  Manual,"— Prof  Pond's 
work,  "  The  Church,"— Mr.  Mitchell's  "  Guide,"—  and 
above  all.  Prof  Upham's  "Ratio  Disciplinae."  These 
have  found  many  readers;  and  have,  doubtless,  done 
much  to  awaken  an  interest  in  our  excellent  system  of 
church  government.  Yet  only  one  of  these — Prof  Up- 
ham's— professes  to  give  more  than  a  summary  account 
of  our  church  polity :  and  even  this,  though  a  work  of 
great  value,  is  chiefly  devoted  to  our  usages,  rather  than 
our  principles.  The  things  of  which  I  speak,  while  they 
illustrate  the  apathy  of  Congregationalists,  suggest  also 
one  of  the  causes  of  the  declension  of  Congregationalism. 

Once  more — a  prevalent  impression,  that  Congrega- 
tionalists have  no  well-defined  and  settled  principles  of 
church  polity,  has  operated  injuriously  upon  our  denomi- 
national interests. 

From  whatever  source  this  impression  may  have  come, 
I  must  regard  it  as  alike  erroneous  and  injurious. 

We  have  not,  it  is  true — and  I  rejoice  in  the  truth — 
any  authoritative  church  canons,  of  human  origin,  to 
which  pastors  and  churches  must  bow,  under  pains  and 
penalties:  but  we  have  general  principles  of  church  or- 
der and  discipline,  as  well  defined,  and  as  effective  in  the 
government  of  our  churches,  as  their  highest  interests  re- 
quire. 

If  through  ignorance  or  disregard  of  these  principles, 
any  of  our  churches  have  failed  to  be  well  governed,  the 


PRELIMINARY  REMARKS.  27 

ffiult  is  in  the  churches,  and  not  in  the  system  which 
they  have  professedly  embraced. 

If  it  be  asked,  Where  are  these  principles  to  be  found, 
and  who  has  defined  and  explained  them?  The  answer 
is — They  are  found  in  the  New  Testament :  and  their 
expounders  are  all  the  standard  writers  of  the  denomina- 
tion ;  such  as  Johnson  and  Ainsworth,  Robinson  and 
Jacob,  Thomas  Hooker  and  John  Cotton,  John  Owen, 
the  Mathers,  the  authors  of  the  Cambridge  Platform,  etc. 
I  miorht  oro  even  further  back  than  to  Johnson — to  Pen- 
ry,  and  Greenwood,  and  Barrowe,  all  of  whom  suffered 
martyrdom  for  these  very  principles  of  church  order  now 
called  Congregational — in  answer  to  the  question:  Who 
has  expounded  our  principles  ? 

After  a  somewhat  careful  examination  of  the  writings 
of  all  these  worthy  men — our  ecclesiastical  ancestors 
— I  feel  justified  in  saying,  that,  although  they  differ 
among  themselves,  and  from  modern  Congregationalists 
on  some  minor  points,  yet,  in  the  essentials  of  our  polity, 
there  is  a  most  remarkable  acrreement  amoncr  them  all, 
with  what  is  now  deemed  sound  Congregationalism. 

If  the  above  suggestions  respecting  the  causes  of  the 
declension  complained  of,  be  in  accordance  with  truths 
they  furnish  an  obvious  answer  to  the  question :  How 
shall  the  evil  be  remedied  ? 

This  little  volume  has  been  prepared  with  the  hope 
of  contributincrsomethino- towards  awakenincr  an  interest 
in  Congregationalism,  and  of  affording  instruction  rela- 
tive to  the  principles  and  usages  of  this  most  apostolic 
system  of  church  polity. 


PART  I, 


Principles  of  Congregationalism 

I\'  pursuance  of  the  plan  which  has  been  adopted,  our 
attention  is  to  be  directed,  first,  to  the  principles  of 
Concrreffationalism. 

By  the  principles  of  Congregationalism,  I  mean  the 
most  essential,  fundamental  truths  of  the  system.  What, 
then,  are  the  principles  of  this  system  ?  Or,  in  other 
words : 

What  is  Congregationalism  1 

Congregationalism  is  that  system  of  church  govern- 
ment, in  ivhich  the  Scriptures  are  recognized  as  the  only 
infallible  guide  respecting  church  order  and  discipline  ; 
— and  which  maintains,  that,  according  to  the  Scriptures , 
a  church  is  a  company,  or  congregation,  of  professed 
Christians,  ivho,  having  voluntarily  covenanted  and  as- 
sociated together  to  worship  God  and  to  celebrate  relig- 
ious ordinances ,  are  authorized  to  elect  necessary  officers, 
to  discipline  offending  members,  and  to  act,  authorita- 
tively and  conclusively,  upon  all  ctppropriatc  business, 
independently  of  the  control  of  any  person  or  persons 
whatsoever. 

This  definition  is  believed  to  embrace  the  fundamen- 
tal, distinctive  principles  of  Congregationalism.  Some 
of  these  it  holds  in  common  with  other  systems  of  church 
government;  others,  are  peculiar  to  itself;  but  all  are 
essential  to  sound  Congregationalism.  And  who  will 
deny,  that  a  system  based  on  principles  like  these,  ha?^ 


30  CONGREGATIONALISM* 

independently  of  any  direct  proof,  much  to  commend  it 
to  our  confidence: — its  Protestantism,  in  taking  the  Bi- 
ble for  its  only  infallible  guide ; — its  recognition  of  the  in- 
alienable rights  of  man,  in  giving  to  the  church  the  pow- 
er to  choose  its  own  officers,  and  to  administer  its  own 
affairs; — its  provision  for  securing  the  purity  of  the 
church,  by  giving  the  power  of  discipline  to  those  most 
interested  in  the  maintenance  of  that  purity  ; — its  care 
for  the  rights  and  privileges  of  every  church,  however 
small,  manifested  by  its  recognition  of  the  independency 
of  each  :* — These,  and  such  like  considerations,  might 
be  urged  as  a  priGrl  arguments  for  the  Congregational 
system.  But  I  shall  waive,  for  the  present,  all  particular 
consideration  of  these  topics,  and  proceed,  at  once,  to 
discuss  the  principles  which  have  been  brought  to  view 
in  the  definition  of  Congregationalism. 

In  this  discussion  the  Scriptures  will  be  appealed  to 
as  the  infallible  standard  of  truth.  What,  then,  say  the 
Scriptures  ?  Are  the  principles  of  this  system  of  church 
order  and  government  recognized  and  authorized  by  the 
Word  of  God? 

I.  It  is  a  principle  of  Congregationalism,  that  the 
Scriptures  are  the  only  infallible  guide  in  matters  of 
church  order  and  discipline.i 

*  The  terms  "  independency"  and  "  independent"  as  applied 
to  Congregational  cliurches,  are  never  used  in  these  pages  as 
synonymous  with  unaccorintahility  and  unaccountable,  but  to  de- 
note completeness  of  church  powers  and  privileges. 

t  To  show  on  what  authority  these  assertions  are  made,  a 
number  of  references  will  be  given  under  each  head,  to  approved 
Congregational  authors.  These  references  will  show  whether 
or  not  our  denomination  have  any  fixed  principles. 

This  first  principle  maybe  found  in  the  Creed  of  John  Robin- 
son and  tlie  Leyden  Cliurch. — See  Prince's  New  Eng.  Chronol- 
ogy, Part  11.  Sec.  1.  p.  I7G.  Ed.  of  \^2^S\  or  History  of  Con- 
gregationalism, p.  3()1. — In  Thomas  Hooker's  Survey  of  Chh. 
Discipline,  ce.  1.  Definition,  and  pp.  5,  6. — Cotton  Mather's 
Ratio  Disciplinae,  Intr.  p.  9. — Samuel  Mather'^s  Apology  for 
N.  E.  Chlis.  p.  2,  and  App.  Part  IV.  iSos.  1,  2.— Cambridge 
Platform,  ch.  1.  §  3. 


PRINCIPLES.  31 

By  this  is  meant,  that  the  injunctions  of  Christ  and 
his  apostles,  and  the  authorized  practice  of  the  apostolic 
churches  as  exhibited  in  the  New  Testament,  are  a  suf- 
ficient guide,  in  all  ages,  to  the  order  and  discipline  of 
the  churches  of  Christ.  Or,  in  other  words,  that  the 
churches  founded  by  the  apostles  are  the  modds,  after 
which,  ^^fur  substance,''''  all  Christian  churches  should 
be  formed. 

If  the  Scriptures  furnish  not  an  infallible  directory  to 
what  is  essential  to  the  constitution  of  a  Christian  church, 
we  certainly  have  no  such  directory  ;  and  if  we  have  not, 
how  are  we  to  know  that  any  such  thing  as  a  church  of 
Christ  now  exists  1  The  very  idea  of  a  Christian  church, 
necessarily  presupposes  a  knowledge  of  what  constitutes 
such  a  church  :  but,  if  the  Scriptures  do  not  furnish  this 
knowledge,  then  they  do  not  furnish  us  with  the  means 
of  forming  any  distinct  notion  of  what  is  meant  by  a 
Christian  church.  And  if  they  fail  in  this  particular,  on 
what  authority  are  any  existing  organizations  called 
churches  of  Christ  ?  And  by  what  authority  can  any 
person  be  required  to  unite  with  one  of  these  organiza- 
tions ?* 

*  Dr.  George  Campbell,  though  unwilling  to  admit  that  any 
particular  form  of  church  government  is  binding  upon  all  Chris- 
tians, yet  allows  ;  '^  *  ••  That  a  certain  external  model  of  gov- 
ernment must  have  been  originally  adopted  [that  is.  by  Christ 
and  his  apostles,  as  1  understand  him]  for  the  more  effectual  pre- 
servation of  the  evangelical  institution  [the  church]  in  its  na- 
tive purity,  and  for  the  careful  transmission  of  it  to  after  ages." 
' — Lectures  on  Ecc.  Hist.,  Lect.  iv.  p.  47.  Fhil.  ed.  1807. 

As  I  shall  have  occasion  frequently  to  refer  to  the  works  of 
this  learned  and  impartial  writer,  it  may  be  well  to  slate,  for  the 
information  of  any  who  may  be  unacquainted  with  his  writings, 
that  Dr.  Campbell  was  a  distinguished  scholar,  Principal  of  Ma- 
rischal  College,  Aberdeen,  Scotland.  He  is  the  author  of  a 
standard  work  on  the  Four  Gospels,  and  of  a  celebrated  answer 
to  Hume's  work  on  Miracles.  Dr.  C.  was  a  Presbyterian  by 
profession  ;  yet,  he  seems  not  to  have  regarded  any  particular 
church  organization  as  essential, — "  it  affects  not  the  essence  of 
religion  in  the  least,"  he  says.  He  supposed  that  one  form  of 
church  government  might  be  more  convenient  in  one  country, 


8SJ^  CONGREGATIONALISM. 

Again,  it  will  be  conceded,  that  it  Is  an  important  part 
of  every  Christian  minister's  duty  to  make  disciples  of 
those  to  whom  he  preaches  (Matt.  28:  19),  to  gather 
these  disciples  into  Christian  churches,  and  to  adminis- 
ter to  them  the  ordinances  of  baptism  and  the  Lord's 
supper.  Religion  cannot  long  exist  in  the  world,  much 
]essJlou?'ish,  if  these  things  are  neglected.  But,  how  can 
the  ambassador  of  Christ  discharge  these  important  du- 
ties, if  the  Scriptures  furnish  no  infallible  directions  for 
the  organization  of  churches  ?  And,  if  he  is  left  in  igno- 
rance of  the  Divine  will  respecting  these  matters,  how 
can  it  be  true,  as  the  Apostle  asserts :  *'  All  Scripture  is 
given  by  inspiration  of  God  *  *  *  *  that  the  man  of  God 
may  be  perfect  [agTiog,  prepared  for  every  emergency] 
thoroughly  furnished  unto  all  good  icorks^^ — or,  every 
good  purpose  that  his  ministry  is  intended  to  answer  1 
2  Tim.  3:  16,  17.  Indeed,  if  "  the  house  of  God,  which 
is  the  church  of  the  living  God,  the  pillar  and  ground  of 
the  truth"  (1  Tim.  3:  15),  should  fail  to  be  suitably  or- 
ganized and  governed,  would  not  one  great  end  of  the 
ministry  of  reconciliation  itself  fail  ? 

Another  view  of  this  subject  may  be  taken  :  It  will  be 
admitted,  that  the  apostles  did  organize,  in  different  parts 
of  the  Roman  Empire,  what  they  called  churches;  and, 
that  these  were  all  formed  upon  the  same  general  princi- 
ples. Now,  whatever  these  principles  were,  they  may  be 
fairly  considered  as  descriptive  of  the  term  '*  church,''^ 
as  used  by  Christ  and  the  apostles.  If,  then,  we  would 
understand  what  Christ  and  his  apostles  meant  by  a 
church,  we  must  examine  the  peculiarities  of  those  bodies 
which  they  called  churches.      And  where  shall  we  look 

and  another  form  in  anotlier  country. —  Lect.  iv.  p.  50.  With 
these  views,  he  proposes  in  his  Lectures  on  Ecclesiastical  His- 
tory, "  to  speak  out  boldly  what  appears  to  him  most  probably  to 
have  been  the  case,  without  considering  what  sect  or  party  it 
may  either  offend  or  gratify." — lb. 

The  testimony  of  such  a  man  certainly  deserves  great  respect. 
The  references  in  the  following  pages  will  show  how  his  testi- 
mony corroborates  the  views  of  Oongregationalists. 


PRINCIPLES.  33 

for  these  but  in  the  New  Testament  of  our  Lord  and  Sa- 
viour Jesus  Christ  1 

And  furthermore,  since  the  duty  of  men  to  become 
church  members  is  now  as  imperative  as  when  the  apos- 
tles preached  ;  and  since  God  has  given  no  other  revela- 
tion of  his  will  respecting  the  order  of  his  churches  than 
that  which  the  New  Testament  furnishes, — it  follows, 
that  men  should  now  become  members  of  the  same  kind 
of  churches — that  is,  churches  built  upon  the  same  gen- 
eral principles — as  those  which  the  New  Testament 
recognises  as  Christian  churches. 

If  then  we  can  learn  from  the  Scriptures  what  was  the 
general  polity  of  the  opostolic  churches,  we  can  ascertain 
what  should  be  the  polity  of  all  churches  in  all  ages  of 
the  world. 

Objections  Considered. 

Will  it  be  said,  in  order  to  avoid  the  force  of  the 
above  suggestions — that  the  circumstances  of  the  apos- 
tolic churches  were  so  unlike  our  own  as  to  require  an 
entirely  different  organization?  But  in  what  respects 
were  their  circumstances  peculiar?  "They  were  in 
their  infancy."  So  is  every  church  when  first  formed. 
*'  But,  Christianity  itself  was  then  in  its  infancy."  So 
it  is  in  every  heathen  land  when  the  first  missionary 
church  is  organized.  Shall  we,  therefore,  institute 
churches  at  our  missionary  stations,  first,  upon  the  prim- 
itive plan ;  and  afterwards  pull  them  down,  and  put  up 
those  which  some  men  consider  an  improvement  on  the 
Divine  model  ? 

If  the  churches  and  Christianity  itself  were  in  their 
infancy  when  the  apostolic  models  Vv^ere  erected,  then, 
surely,  if  ever,  the  churches  should  have  been  "  under 
governors  and  tutors;"  and  should  have  enjoyed  the  least 
freedom  of  choice  and  liberty  of  action.  But  instead 
of  this,  those  who  object  to  the  apostolic  churches  as 
models  for  us   are  for  restricting  the  liberties   of  the 


34  CONGREGATIONALISM. 

churches,  and  giving  them  less  freedom  rather  than 
more,  and  their  governors  more  authority  rather  than 
less,  as  the  churches  and  Christianity  itself  advance  to- 
wards maturity.  A  strange  procedure  this.  It  is  as 
though  it  should  be  said:  "  When  you  are  a  child,  you 
may  and  ought  to  have  your  own  way;  but  as  you  ap- 
proach manhood,  your  liberty  of  choice  and  your  free- 
dom of  action  must  be  restricted." 

But  we  are  told  :  "  In  the  days  of  the  apostles,  Chris- 
tians were  hated  and  persecuted,  and  the  outward  form 
of  the  churches  was  adapted  to  this  state  of  things;  now, 
however,  something  more  attractive,  and  better  fitted  to 
arrest  the  attention  of  men, — something  more  congenial 
with  the  improved  state  of  society,  and  the  more  prospe- 
rous condition  of  the  churches  is  required,  to  meet  the 
taste  and  supply  the  wants  of  Christian  communities." 

In  reply,  we  admit,  that  the  apostolic  churches  were 
adapted  in  their  organization  to  the  exigencies  of  their 
condition ;  but  we  regard  it  as  a  great  mistake  to  sup- 
pose, that  their  condition  was  so  essentially  unlike  our 
own  as  to  require  of  us  any  material  modification  of  their 
church  polity. 

It  appears  to  us,  that  the  difficulties  which  environed 
them  were  substantially  those  which  surround  us.  The 
world,  the  flesh,  and  the  devil  were  then  leagued  against 
Christ  and  his  churches:  the  unholy  league  remains  un- 
broken. The  world  yet  hates  all  those  who  are  not  of 
the  world  ;  the  carnal  mind  is  still  enmity  against  God  ; 
the  flesh  still  lusts  against  the  spirit;  our  adversary,  the 
Devil,  still  walketh  about  as  aroarinor  Hon  seeking  whom 
he  may  devour ;  '*  the  Dragon"  yet  persecutes  "  the  wo- 
man." 

It  is  indeed  true,  that  the  outward  manifestation  of 
this  enmity  against  Christ  and  his  churches,  is  not  now 
every  where  the  same  that  it  was  eighteen  hundred  years 
ago;  but  the  source  of  this  enmity  and  its  spirit  are  still 
precisely  the  same ;  and  the  words  of  the  Apostle  are  as 
true  now  as  when  first  uttered  :  *'  All  that  will  live  god- 
ly in  Christ  Jesus  shall  suffer  persecution." 


PRINCIPLES.  35 

The  apostolic  churches  were,  indeed,  very  simple  and 
unostentatious  in  tlieir  constitution,  discipline,  and  wor- 
ship ;  and  in  this  they  were  perfectly  accordant  with  the 
spirit  of  Christianity.  And  furthermore,  all  history  tells 
us,  that  a  departure  from  this  simple  order  and  worship, 
has  been  attended  with  a  parallel  departure  from  the 
simplicity  and  godly  sincerity  of  the  apostolic  faith  and 
practice. 

]\Ien  of  fastidious  taste  may  cry  out  against  '•  the  lite- 
ral, naked,  bald  character  of  the  public  religious  ser- 
vices" of  those  churches  who  attempt  to  follow  apostolic 
example;  but  they  would  do  w^ell  to  consider  what  have 
been  the  results  of  all  attempted  improvements  on  this 
example.  The  history  of  the  Church  during  the  third 
and  fourth  centuries,  the  history  of  the  Papacy,  the  history 
of  the  Church  of  England,  are  all  instructive  on  this 
point, — the  danger  of  accommodating  Christian  institu- 
tions to  the  taste  of  worldly  men. 

The  truth  is,  that  if  we  give  up  the  principle,  that  the 
apostolic  churches  are  the  models  after  which  all  churches 
should  be  formed  and  regulated,  we  are  at  sea,  with  noth- 
ing better  than  an  ignis-fatuus  for  our  guide. 

But  let  us  not  be  misunderstood.  We  do  not  advocate 
an  exact  and  entire  conformity  to  all  the  peculiarites  of 
the  apostolic  churches;  for  we  know  this  to  be  impossi- 
ble. We  plead  only  for  conformity  in  essentials^  and 
so  far  as  our  circumstances  are  similar.  And  it  is  cer- 
tainly possible  to  imitate  the  apostolic  models  thus  far, 
without  followincp  them  in  all  the  minutise  of  their  ar- 
rangements.  Thus  we  interpret  the  instructions  of 
Christ  and  his  apostles,  and  the  authorized  example  of 
primitive  Christians,  in  respect  to  other  matters;  why 
should  it  not  be  applied  in  the  case  under  consideration  ? 

This,  then,  is  the  sum  of  our  belief:  We  suppose  that 
whatever  was  essential  to  a  church  of  Christ  in  the  days 
of  the  apostles,  is  equally  essential  in  these  latter  days; 
— that  Christ  designed  that  the  principles  of  church  or- 
der and  discipline  should  remain  essentially  the  same  in 


S&  CONGREGATIONALISM, 

all  ages  of  the  world; — that  his  disciples  have  no  liberty 
to  adopt  other  principles; — and,  that  these  principles- 
may  be  learned  from  the  Scriptures;  though  not  always 
from  express  injunctions  and  instructions,  since  the  au- 
thorized example  of  the  apostolic  churches  is  equally  au- 
thoritative with  express  commands;  and  a  fair  and  legit- 
imate inj^erence,  from  admitted  premises,  is  of  nearly 
equal  weight. 

In  adopting  and  acting  upon  these  views,  Congrega- 
tionalists  regard  themselves  as  thorough  Protestants^ 
The  Bible  is  our  infallible  guide, — in  matters  of  church 
order  and  discipline,  as  well  as  of  faith  and  religious 
practice.  We  cannot  believe  it  to  be  necessary  to  re- 
sort to  the  writings  of  any  men  as  an  authoritative  and 
necessary  "  supplement  to  Scripture  in  these  points."* 
Adopting  this  principle,  we  are  on  firm  and  safe  ground. 

^  A  dignitary  in  the  Church  of  England  has  asserted,  that 
"  He  must  never  have  looked  into  Scripture  who  is  capable  of 
thinking  it  a  perfect  rule  of  worship,  1  mean  external  worship 
and  discipline  :  but  he  that  will  take  in  the  writings  of  the  prim- 
itive church  as  a  sv.p'plcment  to  Scripture  in  these  jwints,  cannot 
he  at  a  loss  to  know  what  are  the  powers  of  church  governors,^ 
or  what  the  ohedience  due  unto  them." — See  Samuel  Mather's 
Apology  for  the  New  England  Churches,  pp.  2,  3. 

And  yet  this  "supplement"  to  points  of  such  vast  importance 
to  the  Church,  is  found  in  tongues  unknown  to  the  great  mass 
of  its  members — in  the  Greek  and  Latin  languages  ,  and  in  vol- 
umes of  frightful  magnitude,  and  inaccessible  to  the  community 
generally.  And  more  than  all,  many  of  the  Fathers  are  so  cor- 
rupt in  their  text,  and  so  contradictory  in  their  statements,  that 
the  most  opposite  testimonies  have  been  drawn  from  them.  The 
reader  may  find  some  of  the  errors  of  the  Fathers  pointed  out  in 
DeLaune's  Plea  for  the  Non-conformists,pp.  19—21.  Mr.  Tay- 
lor, in  his  Ancient  Christianity,  shows  very  clearly  the  extreme 
danger  of  taking  the  Fathers  for  our  guides.  Jortin,  in  his  Re- 
marks on  Ecclesiastical  History,  says  :"  The  Fathers  are  often 
poor  and  insufficient  guides  in  things  of  judgment  and  criticism, 
and  in  the  interpretation  of  the  Scriptures,  and  sometimes  in  point 
of  morality  also,  and  of  doctrine  ;  as  Daille,  Whitby,  and  others 
have  fully  shown.  The  men  themselves  deserve  much  respect, 
and  their  writings  are  highly  useful  on  several  accounts.  It  is 
better  to  defer  too  little,  than  too  mnch  to  their  decisions  and 
the  authority  of  Antiquity,  that  handmaid  to  the  Scriptures,  a* 


PRINCIPLES.  37 

^%11  else  is  uncertain.  '' The  very  Papists  do  see  and 
acknowledge  this  that  I  say,  namely,  both  that  these 
grounds  of  the  Scripture's  perfection  in  all  ecclesiastical 
matters,  whereon  we  exactly  do  stand,  are  the  true  and 
right  principles  of  the  Protestants'  Religion;  and  also, 
that  Diocesan  Lord-Bishops  do,  and  must  needs  turn 
away  from  these  principles,  and  deny  them  when  they 
deal  with  us;  and  must  join  plainly  with  the  Catholics 
in  their   answers,  if  they  will  maintain  themselves."* 

Having  settled  in  our  minds  this  first  and  great  prin- 
ciple— that  the  Scriptures  should  be  our  only  infallible 
guide — we  next  inquire:  What,  according  to  them,  is 
-essential  to  the  character  of  a  Christian  church  ?  I  speak 
now  of  what  is  usually  termed  a  visible  or  external 
xihurch.  The  answer  to  this  question  will  be  the  state- 
ment of  the  second  principle  of  the  Congregational  sys- 
tem, viz. 

II.  A  visible  Christian  church  is  a  voluntary  associa- 
tion of  pQ'ofessed  Christians ,  united  together  by  a  cove- 
nant for  the  worship  of  God  and  the  celebration  of  re- 
ligious ordinances.^ 

1.  When  we  use  the  term  voluntary,  we  do  not  mean, 
that  Christians  are  under  no  obligations  thus  to  associate 

she  is  called.  She  is  like  J5riarius,  and  has  a  hundred  hands, 
and  tiiese  hands  often  clash  and  beat  one  another." — Vol.  II.  p.  57, 

*  Henry  Jacob's  '•  Reasons,  etc.  Proving  a  necessity  of  Re- 
forming  our  Chhs.  in  England."  A.  D.  1004. 

Jacob,  thoufrh  for  a  time  opposed  to  those  who  advocated  our 
principles  in  England,  came  at  length  to  be  a  devoted  defender 
of  them.  He  was  pastor  of  the  firsi  Congregational  church  in 
London,  which  was  formed  on  Mr.  Robinson's  plan  in  1016. 

t  Mr.  Robinson  and  Church.  Prince,  Chro.  P.  11.  Sec.  1. 
or  Hist.  Congregationalism,  p.  ?j(\'Z. —  Hooker's  Survey,  P.  I. 
pp.  14 — 16,  46,  47. — Mather's  Ratio  Dis.  Intr.  pp.  8.9. — (^amb. 
Platf.  ch.  2  §  0.— S  Mather's  Apology,  pp.  1.2.  —  John  Locke 
thus  defines  a  church  :  "  A  church  1  take  to  be  a  voluntary  so- 
ciety of  men,  joining  themselves  together  of  their  own  accord,  in 
order  to  the  public  worshipping  of  God  in  such  a  manner  as  they 
judge  acceptable  to  him  and  efTecLua!  to  the  salvation  of  their 
souls." — Letter  L  on  Toleration. 


38  CONGREGATIONALISM. 

together ;  for,  we  believe  that  every  disciple  of  Christ  is 
bound,  by  the  most  solemn  obligations,  to  separate  him- 
self from  the  world  and  to  unite  with  a  visible  church  of 
Christ ;  but  we  mean,  that  in  doing  this,  it  is  essential 
that  every  person  should  act  freely,  under  the  influence 
of  motives  ;  and,  that  no  circumstances  of  birth,  no  civil 
law,  no  ecclesiastical  regulations  should  be  thought  suf- 
ficient to  constitute  a  church,  or  entitle  a  person  to 
church  membership. 

We  think  it  manifest,  that  the  apostolic  churches  were, 
in  this  sense,  voluntary  associations.  A  whole  province 
was  not  organized  into  a  church  :  neither  were  entire 
cities ;  and  even  all  the  members  of  the  same  family 
were  not  of  course  church  members.  But  the  churches 
were  composed  of  such  persons  as,  on  embracing  Chris- 
tianity, separated  themselves  from  the  Jewish  or  heathen 
communities  in  which  they  lived,  and,  for  Christian  pur- 
poses, and,  of  their  own  free  will,  associated  and  united 
together.  These  things  seem  to  us  to  lie  upon  the  very 
face  of  the  New  Testament  account  of  Christian 
churches. 

2.  But,  voluntary  association  for  religious  purposes  is 
not  all  that  is  requisite  to  constitute  a  church  of  Christ. 
The  persons  thus  associated  must  be  professed  Chris- 
tians :  that  is,  persons  who  avow  openly  their  repentance 
for  sin,  their  faith  in  Jesus  Christ,  and  their  cordial  sub- 
mission to  the  laws  of  Christ's  kingdom. 

The  entire  system  of  church  government  which  we 
advocate,  is  based  on  the  presumption,  that  those  who 
adopt  it  will  be  governed  by  religious  principle.  The 
system  is  as  unsuited  to  irreligious  men,  as  a  republican 
form  of  civil  government  is  to  ignorant  men.  All  power 
being  vested  in  the  hands  of  the  church,  for  the  glory  of 
God  and  the  good  of  man,  it  is  indispensable  that  the 
members  of  the  church  should  understand  and  appre- 
ciate the  principles  and  design  of  their  organization.  But 
no  unsanctified  mind  can  fully  understand  and  appre- 
ciate these  spiritual,  religious  principles. — 1  Cor.  2;  14. 


PRINCIPLES.  39 

You  can  never  make  such  an  one  feel  the  importance  of 
that  purity  of  heart,  of  thought,  of  word,  and  of  action, 
which  God's  law  requires;  and  by  which  the  members 
of  his  churches  are  expected  to  be  governed.  Ignorant 
and  regardless  of  the  principles  of  God's  moral  law,  he 
is  utterly  disqualified  to  administer  a  government  based 
upon  these  holy  principles,  and  having  for  its  great  end 
the  recognition  and  establishment  of  these  principles 
throughout  the  world.  Hence  appears  the  reasonableness 
and  necessity  of  this  requisition  in  order  to  church  mem- 
bership— aprofession  of  repentance  for  sin,  of  faith  in 
Christ,  and  of  submission  of  soul  to  God. 

This  peculiarity  of  our  church  polity,  so  far  from  be- 
ing an  objectionable  feature,  as  some  regard  it,  is  one 
of  its  highest  recommendations.  It  proves  it  to  be  in  har- 
mony with  the  whole  spirit  of  the  gospel  ;  and  thus  fur- 
nishes very  strong  presumptive  evidence  of  its  truth. 

3.  As  it  res|)ects  the  matter  of  covenanting,  it  may  be 
remarked  :  that  wherever  there  is  a  union  of  individuals 
for  particular  purposes,  there  must  be,  of  necessity,  a 
covenant  among  them,  either  implied  or  expressed.  The 
very  act  of  associating  for  specific  purposes  implies  a 
covenant,  or  agreement,  on  the  part  of  those  who  thus 
associate,  to  co-operate  in  effecting  the  specified  pur- 
poses. And  if,  to  obviate  all  misapprehension,  the  char- 
acter and  design  of  the  association  be  expressed  in  words, 
and  each  member  of  it  be  required  to  assent  to  these,  the 
words  are  only  a  translation  of  the  original  act.  The 
manifold  advantages  of  an  expressed  covenant  are  such 
as  have  induced  Christians,  associating  for  church 
purposes,  to  adopt  this  form  of  covenanting  together, 
from  a  very  early  period,  if  not  from  the  times  of  the 
apostles  themselves.*     And  in  this  practice  they  were 

*  Lord  Chancellor  Kins'  gives  us  no  less  than  ten  creeds  and 
parts  of  creeds  which  are  found  in  the  writinffs  of  the  Fathers  of 
the  first  300  years,  A.  D.— '■  Friviitire  Church,''   Part  II.  eh.  3. 
The  entire  chapter  illustrates  the  subject  discussed  in  the   text 


40  CONGREGATIONALISM. 

countenanced  by  the  Church  of  God  under  previous  dis- 
pensations. The  Old  Testament  abounds  with  notices  of 
the  covenants  which  the  ancient  people  of  God  made,  and 
renewed  from  time  to  time,  to  walk  together  before  God  in 
obedience  to  his  requisitions.  In  Gen.  xvii.  we  have  an  ac- 
count of  the  covenant  made  with  Abraham  and  his  seed. 
In  Ex.  34:  27, 28,  we  have  the  written  covenant  of  the  peo- 
ple of  Israel — the  Ten  Commandments, Deut. 9:9 — J  1,15. 
Another  covenant  is  mentioned  and  described  Deut.  xxix  ; 
see  also  2  Kings  xxiii.  2  Chron.  xv.  and29: 10 — .  Here 
and  elsewhere  we  have  accounts  of  covenants  made  and 
written.  In  Nehemiah  ix.  we  have  a  long  covenant 
which  was  made,  written,  and  signed  by  the  children  of 
Israel  after  their  return  from  captivity  ;  which  illustrates, 
doubtless,  Isaiah's  words  (44:  5),  who,  in  predicting  the 
restoration  of  the  Jews  from  Babylon,  and  their  religious 
condition,  and  at  the  same  time,  probably,  glancing  at 
the  state  of  things  under  the  Messiah's  reign,  says  : 
**  One  shall  say,  I  am  the  Lord's  ;  and  another  shall  call 
himself  by  the  name  of  the  God  of  Jacob;  and  another 
shall  subscribe  with  his  hand  unto  the  Lord,  and  surname 
himself  by  the  name  of  Israel." 

4.  In  regard  to  the  purposes  for  which  these  associa- 
tions should  be  formed :  it  is  obvious,  that  they  should 
be  exclusively  religious.  They  are  churches  of  God — 
Christian  churches  :  and  the  worship  and  glory  of  God, 
the  celebration  of  Christian  ordinances,  and  the  extension 
of  Christian  influences  are  the  ends  contemplated  in  their 
organization.  All  this  appears  from  the  duties  enjoined, 
and  the  directions  given,  in  the  several  epistles  directed 
to  the  apostolic  churches  and  to  their  teachers.  As  a 
sample,  read  I  Cor.  xiv.  and  the  epistles  to  Timothy  and 
Titus.  It  is  very  apparent  from  the  New  Testament, 
that  all  who  were  connected  with  the  apostolic  churches, 
voluntarily  and  publicly  professed  their  ftiith  in  Christ, 
and  their  cordial  submission  to  the  principles  of  the  gos- 
pel ;  and  virtually  covenanted,  or  agreed  with  each  other, 
to  walk  together  in  accordance  with  these  principles. 


PRINCIPLES.  4i 

Tn  the  second  chapter  of  Acts  we  have  the  following 
account  of  the  first  admission  of  members  to  the  Chris- 
tian church,  after  the  Saviour's  ascension :  "  And  when 
the  day  of  Pentecost  was  fully  come,  they  (i.  e.  the  120 
disciples,  who  constituted  the  first  Christian  church  at 
Jerusalem)  were  all  with  one  accord  in  one  place.  And 
suddenly  there  came  a  sound  from  heaven  as  of  a  rushing, 
mighty  wind,  and  it  filled  all  the  house  where  they  were 
sitting.  And  there  appeared  unto  them  cloven  tongues 
like  as  of  fire,  and  it  sat  upon  each  of  them.  And  they 
were  all  filled  with  the  Holy  Ghost,  and  began  to  speak 
with  other  tongues,  as  the  Spirit  gave  them  utterance." 
This  being  noised  abroad,  a  multitude  of  persons  came 
together.  "  And  they  were  all  amazed,  and  were  in 
doubt,  saying  one  to  another,  What  meaneth  this?  Oth- 
ers mocking,  said,  These  men  are  full  of  new  wine. 
But  Peter,  standing  up  with  the  eleven"  apostles,  ad- 
dressed the  assembled  multitude  in  the  most  instructive 
and  affecting  manner.  He  concluded  his  address,  by 
charo;in2  those  before  him  with  havinor  crucified  the  Lord 
Jesus  Christ.  "  Now  when  they  heard  this,  they  were 
pricked  in  their  heart,  and  said  unto  Peter  and  to  the 
rest  of  the  apostles,  Men  and  brethren,  what  shall  we 
do  ?  Then  Peter  said  unto  them,  Repent  and  be  bap- 
tized every  one  of  you  in  the  name  of  Jesus  Christ,  for 
the  remission  of  sins,  and  ve  shall  receive  the  crift  of  the 
Holy  Ghost.  For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off*,  even  as  many  as  the 
Lord  our  God  shall  call.  And  with  many  other  words 
did  he  testify  and  exhort,  saying,  Save  yourselves  from 
this  untoward  generation.  Then  they  that  gladly  re- 
ceived his  word,  were  baptized  :  and  the  same  day  there 
were  added  unto  them,  about  three  thousand  souls.  And 
they  continued  steadfastly  in  the  apostle's  doctrine  and 
fellowship,  and  in  breaking  of  bread,  and  in  prayers. 
And  fear  came  upon  every  soul ;  and  many  wonders  and 
signs  were  done  by  the  apostles,  and  ail  that  believed 
were  tosrether,  and  had  all  thinofs  common :  and  sold 


42  CONGREGATIONALISM. 

their  possessions  and  goods,  and  parted  them  to  all  men, 
as  every  man  had  need.  And  they  continuing  daily  with 
one  accord  in  the  temple,  and  breaking  bread  from  house 
to  house,  did  eat  their  meat  with  gladness  and  singleness 
of  heart,  praising  God,  and  having  favor  with  all  the 
people.  And  the  Lord  added  to  the  church  daily  such 
as  should  be  saved." 

From  this  account  it  is  evident,  that  the  church  at  Je- 
rusalem was  a  voluntary  association.  Motives  were  pre- 
sented, arguments  were  employed,  truth  was  urged  ;  then 
it  was  left  to  every  hearer  to  decide  on  the  course  he 
would  take.  Those  who  were  persuaded — whose  hearts 
were  touched — who  gladly  received  the  word,  came  for 
ward  and  offered  themselves  for  baptism.  After  receiv- 
ing which,  they  were  added  to  the  Christian  church. 

It  also  appears  from  this  account,  that  the  apostles 
received  none  into  the  church  at  that  time,  but  those 
who  imblicly  professed  their  repentance  for  sin,  and  their 
faith  in  Christ ;  none  but  those  who  "  believed'^ — who 
'' gladly  received  the  word."  That  ihey  p?'ofcsscd  this 
belief,  and  this  reception  of  gospel  principles  of  action,  is 
clearly  implied  in  the  declaration,  that  "  they  icere  bap- 
tized ;''^  for  baptism  was  a  solemn  and  public  renunciation 
of  their  previous  opinions,  so  far  as  these  were  inconsis- 
tent with  the  gospel,  and  an  open  profession  of  their  faith 
in  Christ.  And  furthermore,  we  are  told,  that  these 
penitent,  believing,  and  baptized  persons  "  ivere  added 
unto  thctii"" — i.  e.  to  the  disciples  who  composed  the 
church — and  were  thus  separated  from  the  unbelieving 
world.  The  subsequent  conduct  of  these  converts  con- 
firms this  interpretation ;  for,  in  the  44th  verse  we  read: 
"And  all  that  believed  irerc  together,  and  had  all  things 
in  common"  *  *  "  And  they,  continuing  daily  in  the  tem- 
ple, with  one  accord,  and  breaking  bread  from  house  to 
house  *  *  praising  God,  and  having  favor  with  all  the 
people. 

If  all  this  was  not  a  renunciation  of  their  Jewish  pre- 
judices, and  a  public  profession  of  fiiith  in  Christ,  actions 


PRINCIPLES.  43 

have  no  significancy.  And  that  there  was  a  virtual  cove- 
nanting, or  agreeing  to  walk  together,  on  certain  com- 
mon principles  of  belief  and  practice,  appears  from  the 
42d  verse  :  "  And  they  continued  steadfastly  in  the  apos- 
tles' doctrine  and  fellowship,  and  in  breaking  oj  bread, 
and  in  prayers^ 

Here  we  have,  as  I  conceive,  the  outline  of  their  cove- 
nant ;  they  entered  mio  fellowship  with  the  apostles  and 
with  one  another,  professing  to  believe  the  doctrines 
taught  by  the  apostles;  (which  were  the  ^\form  of  doc- 
trine," or  "sound  words"  delivered  to  all  the  churches. 
— See  Rom.  6: 17.  2  Tim.  1:  13.)  and  engaging  to  com- 
mune together  in  the  breaking  of  bread  sacramentally, 
and  in  social  prayer.  And,  notwithstanding  all  their 
temptations  to  violate  this  covenant,  "  they  continued 
steadfastly"  in  it.* 

*  1  am  aware  that  commentators  do  not  agree  in  the  exposi- 
tion of  this  passage  ;  some  supposing  that  the  '•  breaking  of 
bread"  spoken  of  in  the  text  was  social,  and  not  sacraviental 
communion.  I  prefer  the  latter  :  (])  Because  of  the  use  of  the 
word  felloirship  [Kotvojvla,  communion.)  which  is  generally 
used  in  application  to  acts  strictly  religious:  as  in  1  Cor.  10:  lb. 
2  Cor.  ('.:  14.  Phil.  1:  5.  1  John  1:  3,  (I  7.  etc.  (2)  Because  the 
act  of  hrealiing  bread  stands  in  iuimediale  conuection  with 
two  others— the  one  before  and  the  other  after  it — which  are 
confessedly  religious  acts  :  viz.  the  belief  of  the  apostles'  doc- 
trine, and  the  practice  of  prayers. 

The  passage  in  the  text,  may  perhaps  be  illustrated  by  2  Cor. 
8: .'). 

Neander  supposes  that  every  daily  meal  was  followed  by  tiie 
uncharitable  use  of  bread  and  wine:  '■  At  the  close  of  the  meal, 
the  president  distributed  bread  and  wine  to  the  persons  present, 
as  a  memorial  of  Christ's  similar  distribution  to  the  disciples. 
Thus  every  meal  was  consecrated  to  the  Lord,  and  at  the  same 
time  was  a  meal  of  brotherly  love." — Hist,  of  the  Planting  and 
Training  of  the  Christ.  Chh.  Vol.  1.  p.  27.  3d  Ed.  Edinb. 

Bloomfield  suggests  that  the  meaning  of  Luke  is ;  that  their 
ordinary  meals  were  taken  "  in  charitable  communion  and  re- 
ligrious  thankfulness,  and  followed  by  prayer." — Kate  on  Acts 
2r42. 

Mosheim  would  make  Kotvo^via,  fellowship,  communion^  refer 


44  CONGREGATIONALISM. 

And  here  we  have,  also,  the  sacred  purposes  for  which 
these  good  people  associated  and  covenanted  together : 
viz.  the  maintenance  of  the  apostles'  doctrines,  and  the 
practice  of  Christian  rites  and  duties. — See  Acts  20:  7. 
1  Cor.  11:  17—34. 

Here  then,  we  find  in  this  single  chapter,  a  confirma- 
tion of  all  the  specifications  in  our  second  great  princi- 
ple of  church  organization.  For,  though  we  here  have 
but  a  brief  account  of  owe  of  the  many  churches  which 
were  organized  by  the  apostles,  yet  we  may  believe  that 
after  this  model  all  their  churches  were  constituted.  We 
are  not,  however,  to  be  confined  to  the  chapter.  By  re- 
ferring to  other  parts  of  the  New  Testament,  we  find  the 
view  we  have  taken  of  the  above  account  confirmed. 

Thus,  the  position,  that  piety  and  the  profession  there- 
of are  both  requisite  to  church  membership,  receives 
further  confirmation  from  the  language  of  the  apostle, 
Rom.  10:  8—10;  ''This  is  the  word  of  faith"  [or  the 
faithful  word — the  gospel]  "  which  we  preach  ;  that  if 
thou  shalt  confess  with  thy  mouth  the  Lord  Jesus  Christ, 
and  shalt  believe  in  thy  heart  that  God  has  raised  him 
from  the  dead,  thou  shalt  be  saved.  For  Vvith  the  heart 
man  helieveth  unto  rinfhteousness :  and  \v\i\i  the  mouth 
confession  is  made  unto  salvation." 

The  words  of  the  Saviour  himself,  Matt.  10:  32,  incul- 
cate the  same  doctrine:  "Whosoever  ii\\^\\  confess  me 
hfore  men,  him  will  I  confess  also  before  my  Father 
which  is  in  heaven." 

The  manner  in  which  the  apostles  speak  of,  and  to  the 
churches  in  their  epistles,  clearly  proves  that  these 
churches  were  composed  of  persons  who  had  made  a 
credible  profession  of  faith  in  Christ. 

Paul,  in  his  epistle  to  the  church  at  Rome,  addressed 
them  as  "  beloved  of  God,  called  to  be  saints  ;"  and  says  : 
"I  thank  my  God  that  your  faith  is  spoken  of  through- 
out the  world," — Rom.  1:  7,  8.     But  how  could  this 

to  the  particular  act  of  presenting  gifts  and  offerings  for  tlie  re- 
lief of  the  poor. —  Commentaries,  Vol.  I.  p.  ][)4.  note. 


PRINCIPLES.  .  45 

be,  if  thev  had  not  made   a  public   profession  of  their 
faith  ? 

To  the  Corinthians,  Paul  wrote:  "Unto  the  church 
of  God  which  is  at  Corinth,  to  them  that  are  sanctified 
in  [or  through  faith  in]  Christ  Jesus,  called  to  be  saints.'" 
*  *  1  Cor.  1:  2.  See  also  Gal.  4t  28.  Ep]i.  1:  1.  Phil.  1: 
1,5,7.  iThess.  1:  1—10. 

"  Unto  the  Church  of  the  Thessalonians,  ivhich  is  in 
God  the  Father  and  in  the  Lord  Jesus  Christ,'''  Paul 
wrote :  "  Remembering  without  ceasing  your  work  of 
faith,  and  labor  of  love,  and  patience  of  hope  in  our  Lord 
Jesus  Christ,  in  the  sight  of  God  and  our  Father  ;  know- 
ing, brethren  beloved,  your  election  of  God.''"'  He  then 
declares  to  them:  "  Ye  became  /b//o?tvr5  of  us  and  of 
the  Lord,  having  received  the  word  in  much  affliction, 
with  joy  of  the  Holy  Ghost ;  so  that  ye  were  ensamples  to 
all  that  believe  in  Macedonia  and  Achaia.  For,  from 
you  sounded  out  the  icord  of  the  Lord  not  only  in  Mace- 
donia and  Achaia,  but  also,  in  every  place  your  faith  to 
God-icard  is  spread  abroad.'"' — 1  Thess.  1:  I' — 10.  AH 
this  could  not  have  been  said  of  them,  had  they  not  pub- 
licly professed  their  faith  in  Jesus  Christ. 

In  the  2  Cor.  6:  14 — 18j  is  this  remarkable  passage  : 
"  Be  ye  not  unequally  yoked  together  with  unbelievers; 
for  what  fellowship  hath  righteousness  with  unrighteous- 
ness ?  and  what  communion  hath  liorht  with  darkness? 
and  what  concord  hath  Christ  with  Belial  ?  or  what  part 
hath  he  that  believeth  with  an  infidel  1  [ujilarov,  an  2in- 
believer.]*  And  what  agreement  hath  the  temple  of  God 
[or  the  church  of  God,  see  Eph.  2.  19 — 22]  with  idols? 
For,  ye  are  the  temple  of  the  living  God  ;  as  God  hath 
said:  "  I  will  dwell  in  them  and  walk  in  them  [see  Rev. 
2:  1]  ;  and  1  will  be  their  God  and  they  shall  be  my  peo- 
ple. Wherefore,  come  out  from  among  them,  and 
BE  YE  SEPARATE,  saith  the  Lord,  and  touch  not  the  un- 
clean thing;  and  I  will  receive  you,  and  be  a  God  unto 

*  So  the  word  is  translated  in  the  14th  verse,  and  elsewhere, 
and  so  it  should  be  here. 


46  '  .  CONGREGATIONALISM. 

you,  and  ye  shall  be  my  sons  and  daughters,  saith  the 
Lord  Almighty." 

This  passage  furnishes  direct  and  positive  proof,  that 
a  Christian  church  should  consist  of  believers  in  Christ, 
who  have  openly  professed  tlieir  faith  in  him,  and  sepa- 
rated themselves  from  the  unbelieving  world.  Such  an 
interpretation  of  the  passage  harmonizes  with  the  design 
of  the  apostle  as  expressed  in  the  context,  and  with  his 
instructions  elsewhere;  and  is  required  by  the  natural 
and  obvious  meaninor  of  the  words  of  the  text.* 

Philip  acted  on  this  principle  when  he  required  of  the 
Eunuch  an  open  and  solemn  profession  of  fiiith  in  Christ, 
before  he  would  baptize  him,  and  thus  recognize  him  as  a 
member  of  the  Church  of  Christ — Acts  8: 20 — 40.  And 
so,  doubtless,  did  all  the  apostles  and  disciples  of  Christ, 
who  went  forth  preaching  the  Gospel  and  gathering  Chris- 
tian churches.  It  is  perfectly  evident  from  the  passages 
which  have  now  been  quoted,  and  from  the  general  tenor 
of  the  epistles,  that  the  apostolic  churches  were  composed 
of  those  only  who  were  regarded  as  '*  saints,"  as  penitent 
believers  in  Jesus  Christ;  and  who  associated  together 
under  the  bonds  of  a  covenant — expressed  or  implied — 
to  worship  and  glorify  God,  and  celebrate  the  ordinances 
of  the  Christian  religion. 

Now,  if  all  the  members  of  the  apostolic  churches 
were  required  to  make  an  open  profession  of  their  faith 
in  Christ,  as  a  prerequisite  to  church  fellowship,  and  to 
enter  into  covenant  with  each  other  to  walk  together  in 
the  faith  and  ordinances  of  the  Gospel,  and  no  alteration 
has  been  made  in  the  nature  of  a  Christian  church,  or  in 
the  terms  of  communion, — it  follows,  that  no  person 
should  now  be  admitted  to  a  Christian  church  unless  he 
gives  evidence  oj"  conversion  of  soul  to  God,  makes  a  pub- 
lic profession  of  his  faith  in  Jesus  Christ,  and  of  his 
own  free  will,  enters  into  covenant  with  the  people  of 

*  See  Dwight's  Theology,  Sermon  149.  Also,  Preface  to 
Owen,  on  '-The  Nature  of  a  Gospel  Church." 


PRINCIPLES. 


t? 


God^  to  walk  with  them  in  accordance  with  the  faith  and 
ordinances  of  the  gospel. 

III.  Another  principle  of  Congregationalism  is,  that 
a  church  should  ordinarily  consist  of  only  so  many  mem- 
bers as  can  conveniently  assemble  together  for  jniblic  icor- 
ship,  the  celebration  of  religious  ordinances,  and  the 
transaction  of  church  business.* 

The  Greek  word  iy.y.Xriala  [ecclesia)  commonly  ren- 
dered church,  literally  a'lgn'iiHes  a  congregation,  an  assem- 
bly, "  an  assembly  called  out  or  separated  from  others;" 
and  it  is  used  in  the  New  Testament,  for  the  most  part, 
to  designate  either  the  whole  body  of  Christians,  or  a 
single  congregation  of  professed  believers, united  together 
for  religious  purposes. i  In  this  latter  sense  it  seems  to  be 
used  by  the  sacred  writers  in  more  than  sixty  different 
instances. 

In  Acts  2:  47,  we  read:  *'The  Lord  added  to  the 
church  daily  such  as  should  be  saved."  Now  this 
church  is  expressly  described  as  a  single  congregation,  a 
voluntary  association  of  persons  for  religious  purposes, 

*  See  Hooker's  Surve}',  P.  I.  Ch.  4.  p.  46,  49. — Principles  of 
Mr.  Robinson  and  Church.  Prince's  Chron.  P.  II.  Sec.  1.,  or 
Hist.  Cong.,  p.  3613 —Mather's  Ratio,  Intr.  p.  8.  and  Art.  1. 
— Camb.  Platf.  ch.  3.  §  4. 

t  See  Campbells  Lectures  on  Ecclesiastical  History,  Lect.VI. 
o.  100,105,106  — King's  Prim.  Chh.,  ch.  1.  particularly  §  2. — 
Neander,  Vol.  1.  p.  161).     See  on  Part  III.  of  this  work. 

Henry  Jacob, 'whose  writino-s/  says  Anthony  Wood,  '  bespeak 
him  learned,*  remarks  upon  the  word  i-y.y.?.raia?t?,  follows  :  •'  I  ap- 
peal to  all  authentic  Greek  authors — Thucydides,  Demosthenes, 
Plato,  Aristotle,  Socrates,  etc. —  out  of  whom  plentiful  allega- 
tions may  be  brought,  all  of  Ihem  showing  that  this  word  Ecclc- 
sia  (exy./.Tjoi'a)  did  ever  more  signify  only  one  assembly,  and  never 
a  dispersed  multitude,  holdincr  many  ordinary  set  meetings,  in  far 
remote  places.,  as  Diocesan  and  larger  churches  do.  Now  ac- 
cording to  these,  and  other  Greeks,  living  in  the  apostle's  days, 
do  the  apostles  speak.  And  this,  1  have  heretofore  often  pro- 
pounded and  affirmed,  as  a  principal  ground  and  cause  of  our 
dissent  from  the  Church  state  in  England.  And  the  ground  is 
certain:  it  cannot  be  with  reason  spoken  against." — Attestation, 
p.  209,  210,  16mo.  printed  1613. 


48  '  CONGREGATIONALISM. 

who  could  meet  together  to  worship  God  and  transact 
church  business — Acts  2:  44,  46.  4:  23 — 31.  5:  11 — 14 
compared  with  3:  2, 11.  (5:  1-6.  Such  was  the  church  at 
Jerusalem,  the  first  Christian  church,  and  tlie  model  af- 
ter which  all  the  apostolic  churches  seem  to  have  been 
formed.*  This  was  a  complete  church  ;  and  was,  there- 
fore, called  "the  church  at  Jerusalem.-^  Other  churches 
are  spoken  of  as  equally  complete;  and  are  designated 
by  the  names  of  the  several  places  in  which  they  were 
formed;  as,  "■  ihe  Q\mxc\\  at  Antioch,'^  "  the  church  c^ 
Corinth,''^  the  church  at  Ephcsus,'^  etc.  If  each  of 
these  companies  of  Christians  had  not  been  regarded  as 
constituting  an  entire  and  complete  church,  they  cer- 
tainly would  not  have  been  thus  designated.  Instead  of 
such  phraseology,  we  should  have  read  o^  that  portion  o{ 
the  church  of  Christ  which  resided  at  Ephesus,  Corinth, 
or  Antioch ;  and  not  of  the  church  of  Ephesus,  etc. 

There  was  a  church  at  Corinth,  and  another  at  Cen- 
chrea,  the  port  of  Corinth,  which,  being  but  nine  miles 
distant,  was  usually  considered  as  the  suburbs  of  the  city 
itself  From  the  language  of  the  apostle  it  is  evident, 
that  the  associated  believers  at  Cenchrea  were  as  truly 
and  completely  a  church  as  their  more  immerous  breth- 
ren in  the  parent  city  :  *'  I  commend  unto  you  Phebe  our 
sister,  which  is  a  servant  o^  the  church  which  is  at  Cen- 
chrea."— Rom.  16:  1. 

The  obvious  reason  why  the  Christians  in  these  two 
places  were  not  united  together  in  one  church,  was,  that 
in  the  organization  of  churches,  the  apostle  proceeded 
on  the  principle  that  a  church  sliould  consist  of  only  so 
many  persons  as  could  conveniently  assemble  together 
for  public  worship,  the  celebration  of  religious  ordi- 
nances, and  the  transaction  of  church  business;  and,  as 
these  brethren  were  nine  miles  apart  —though  resident 
in  the   same  city— and  sufficiently  numerous  in  each 

*  See  Gieselor's  <' Text-Book  of  Ecclesiastical  History," 
translated  by  Mr.  Cunningham,  Vol.  I.  p.  GO. 


PRINCIPLES.  49 

place  to  constitute  a  distinct  church,  he  organized  them 
separately. 

In  the  Epistle  to  the  Colossians  we  have  three,  if 
uoifour  distinct  churches  mentioned,  all  within  a  very 
short  distance  of  each  other,  viz.  that  of  Laodicea,  that 
in  the  house  of  Nymphas,  in  Colosse,  and  in  Hierapolis. 
The  first  and  the  last  were  about  six  miles  apart,  and 
Colosse  was  between  them  :  "  Them  that  are  in  Laodi- 
cea and  them  in  Hierapolis —  *  *  *  Salute  the  breth- 
ren which  are  in  Laodicea,  and  Nymphas,  and  the 
church  lohich  is  in  his  house.  And  when  this  epistle  is 
read  among  you,  cause  that  it  be  read  also  in  the  church 
of  the  Laodiceans  ;  and  that  ye  also  read  the  epistle  from 
Laodicea."— Col.  4: 13— 16. 

Another  consideration  which  goes  to  establish  the 
position  that  the  churches  founded  by  the  apostles  were 
single  congregations,  is,  that  so  many  distinct  churches 
are  mentioned  in  the  New  Testament.  Not  less  than 
Jive  and  thirty  different  churches  are  expressly  named, 
or  so  referred  to  as  to  leave  little  doubt  of  their  existence.* 
And  yet  these  evidently  constituted  but  a  small  part  of  all 
the  *'  churches  of  the  saints  "  which  were  organized  by 
the  apostolic  laborers  ;  for  the  inspired  writers  often  re- 
fer to  "  the  churches  "  of  certain  districts  of  country,  as 
if  they  were  very  numerous  :    thus  we  read  of  "  the 

*  The  following  are  the  particular  churches  mentioned  or  re- 
ferred to  in  the  J\ew  Testament :  Jerusalem — Actsi — viii;  Sama- 
ria, 8:  5;  Damascus,  9:  10,  19;  J^ydda,  Saron  and  Joppa,  9:  32, 
»38  ;  Cesarea,  X.,  18:  22  ;  Antioch,  xi.  Antioch  in  Fisidia,  xiii. 
lconium,14:l— 4,21— 23;  Lystra.l6:2;  Derbe,16: 1,2,  4— 6; 
Philippi,  16: 12—40  ;  Thessalonica,  17: 1—10  ;  Berea,  ]7: 10—14; 
Corinth,  xviii;  Ephesus,  xix;  Troas,  20  .  5 — 11;  Tyre,  21:4; 
i'tolemais,  21:  7;  Puteoli,  2d:  13,  14;  Rome,  28:  14,  16;  Colos- 
se, Hierapolis,  Laodicea,  Col.  1:  2.  4:13 — 16;  Cenchrea,  Rom. 
16:  1  ;  Babylon,  1  Pet.  5;  13;  Smyrna,  Pergamos,  Thyatira, 
Sardis,  Philadelphia,  Rev.  1:  11  ;  the  church  in  the  house  of 
Pri.scilla  and  Aquilla,  Rom.  16:  5.  1  Cor.  16:  19;  Nymphas,  Col 
4:  15;  and  Philemon,  Phil.  2. 


50  CONGREGATIONALISM. 

churches  throughout  all  Judea,  and  Galilee,  and  Santa* 
ria" — Acts  9:  31 ;  of  the  apostles  going  '*  through  Syria 
and  Cilicia,  confirming  the  churches" — Acts  15:  40,41; 
of  the  churches  [of  Phrygia]  being  established  in  the 
faith  and  increased  in  number  daily" — Acts  16:  1 — 6  ; 
in  another  place  we  read  that  Paul  went  **  over  all  ihe 
country  of  Galatia  and  Phrygia  i?i  order,  strengthening 
all  the  disciples"— Acts  18:  23.  1  Cor,  16:  1.  Gal.  1:  2. 
In  Pisidia  and  Paraphylia  the  apostles  "  ordained  them 
elders  in  every  church" — Acts  14:  23,24.  We  read  al- 
so of  "  the  churches  of  Asia" — 1  Cor.  16:  19 ;  of  "  the 
churches  of  Macedonia" — 2  Cor.  8:  1 ;  and  Paul's  di- 
rection to  Titus  to  "  ordain  elders  in  every  city"  of  Crete 
— Tit.  1:  5.  Now,  these  expressions  clearly  imply,  that 
the  number  of  individual  churches  in  the  days  of  the 
apostles  was  very  great ;  so  great  as  to  constrain  us  to 
think  that  a  church  then  consisted  only  of  a  single  con- 
gregation of  believers;  and  this,  not  so  numerous  as  to 
forbid  a  *'  whole  church  "  from  assembling  together  for 
public  worship,  the  celebration  of  religious  ordinances, 
and  the  transaction  of  church  business. 

If,  then,  such  was  the  character  of  the  apostolic 
churches,  we  infer  that  such  should  be  the  character  of 
all  Christian  churches,  in  all  countries,  and  all  periods  of 
time. 


Objections  Considered. 

It  is  objected  to  these  views,  that  the  size  of  some  of 
the  apostolic  churches  forbids  us  to  believe  that  they 
were  congregationally  organized.*  Milnersays:  **  It  is 
absurd  to  suppose  that  the  great  church  at  Ephesus,  in 
the  decline  of  St.  John's  life,  should  be  only  a  single  con- 
gregation ;  and,  most  probably,  the  same  is  true  of  all  the 

*  See  Milner's  Chh.  Hist.,  Cent.  III.  ch.  20,  and  Slater's 
"  Original  Draught,"  Am.  ed.  pp.  70 — 72. 


i 


PRINCIPLES.  51 

rest."  He  then  goes  on  to  estimate  the  Christians  of  Ephe- 
sus  at  "  many  thousands,"  and  the  churcli  at  Jerusalem, 
at  the  same.  Hence  he  draws  the  inference,  that  their 
members  could  not  all  have  met  together  for  church  pur- 
poses ;  and  therefore,  could  not  have  been  congregation- 
ally  organized. 

Slater  insists  that  it  is  highly  improbable  that  the 
church  at  Antioch  could  have  been  a  single  congregation. 

It  is  a  sufficient  reply  to  these  objectors,  to  say,  that 
two,  out  of  the  three  churches  which  they  have  selected 
as  examples  for  their  purpose,  are  expressly  declared  to 
have  been  congregational  in  their  character,  i.  e.  capable 
of  assembling  together  in  one  place  for  religious  purposes. 

It  is  true,  that  3000  were  added  to  the  church  at  Jeru- 
salem, as  the  result  of  the  preaching  of  Peter  and  the 
other  apostles  on  the  day  of  Pentecost,  and  2000  or  more 
afterwards. — Acts  4:  4.  But  it  must  be  remembered 
that  many  of  these  were  Parthians,  and  Medes,  and 
Elamites,  and  dwellers  in  Mesopotamia,  and  in  Judea, 
and  Cappadocia,  Pontus,  Asia,  etc.  (Acts  2:  9 — 11),  who 
had  assembled  at  Jerusalem  to  keep  the  feast  of  Pente- 
cost, and  who  soon  left  the  city  for  their  distant  homes. 
Subsequently,  additions  were  made  to  this  church,  from 
time  to  time,  "of  such  as  should  be  saved;  but,  how 
many  of  them  were  stated  residents  in  the  city,  we  are 
not  informed.  The  following  references  will  show,  that 
however  numerous  this  church  may  have  been,  its  mem- 
bers could,  nevertheless,  assemble  together  for  religious 
purposes,  and  often  did. — Acts  2:  46.  5:  12,  42.  6:  2. 
15:  4, 12.  Dr.  Bloomfield,  in  a  note  on  Acts  5: 12 — 14, 
says,  among  other  things:  *  *  «'  The  words  anavTsg  and 
eV  T7J  (Tiou  ^oXofiMvog  ['  all '  and  '  in  Solomon's  porch'] 
are  added,  because  now  that  believers  were  become  so 
very  numerous,  they  could  no  longer  hold  any  general 
assemblies  for  divine  worship  in  the  vjiegoojv,  [upper 
chamber]  which  they  had  before  occupied,  but  were 
obliged  to  resort  to  the  portico  of  the  Temple,  here  men- 
tioned.   Of  course,  by  unavug  [all]  are  meant  the  Chris- 


52  CONGREGATIONALISM. 

tians  at  large  ;  and  not,  as  some  have  thought,  the  apdS'-' 
ties." 

Milner  (ut  sup.)  and  Skater  (p.  32)  both  urge  the  ex- 
pression in  Acts  21:  20,  addressed  to  Pauley  the  elders 
of  the  church  at  Jerusalem,  to  prove  that  there  must  have 
been  more  than  one  congregation  of  believers  in  that 
city :  *'  Thou  seest,  brother,  how  many  thousands  of 
Jews  there  are  which  believe." 

These  learned  men,  in  their  eagerness  to  make  up  a 
diocesan  church  at  Jerusalem,  seem  to  have  overlooked 
the  fact,  that,  at  the  time  these  words  were  spoken,  the 
city  was  full  of  Jews  from  all  parts  of  the  Empire,  come 
up  to  keep  the  feast  of  Pentecost. — See  Acts  21:  27 
compared  with  20:  16. 

Of  Ephesus,  we  only  know  that  Paul  labored  there 
"  in  season  and  out  of  season,"  "  by  the  space  of  three 
years ;"  and  that  "  mightily  grew  the  word  of  God  and 
prevailed."  But  Paul,  doubtless,  would  have  consid- 
ered the  encouragement  to  remain  in  this  city  ample,  had 
he  seen  a  few  hundreds  turning  to  the  Lord,  instead  of 
"many  thousands,"  as  Milner  supposes;  and  Luke 
would  have  been  justified  in  declaring  that  "  mightily 
grew  the  word  of  God,"  had  some  hundreds  of  souls 
been  converted  in  that  profligate  city.  It  should  be 
borne  in  mind,  also,  that  Ephesus  was  a  great  mart  for  the 
country  round  about  it,  and  a  famous  resort  for  the 
idolaters  of  Asia  Minor  ;  because  here  was  that  wonder 
of  the  world,  the  temple  of  Diana,  the  goddess  of  the 
Ephesians.  For  this  reason,  if  for  no  other,  the  apostle 
might  have  thought  it  proper  to  devote  special  attention 
to  Ephesus ;  since  by  being  there,  he  could,  in  effect, 
preach  the  gospel  throughout  all  Asia,  as  Luke  tells  us 
he  did. — See  Acts  19:  10.  And  if  there  were  "  many 
thousands"  converted  in  this  city,  multitudes  of  them, 
doubtless,  were  but  temporary  residents  there. 

Slater  labors  hard  to  rebut  the  idea  that  the  church 
at  Antioch  was  a  congregational  church.  For  this  pur- 
pose, he  refers  repeatedly  to  the  11th  chapter  of  Acts-- 
He  quotes,  however,  only  a  few  words  from  the  sacred 


PRINCIPLES.  63 

(f.ext  under  each  specification :  had  he  given  the  entire 
passage,  he  would  have  overturned  his  whole  argument, 
so  far  as  the  testimony  of  Scripture  goes. 

In  reference  to  the  religious  excitement  among  the 
Antiochians,  he  says :  "  Tidings  of  this  came  to  the 
church  of  Jerusalem,  where  the  whole  college  of  apostles 
were  in  readiness  to  consult  for  them.  They  send  Barna- 
bas, a  good  man,  etc.  *  *  *  to  improve  this  happy  oppor- 
tunity." *  *  * 

Was  it  by  design,  or  accident,  that  we  are  thus  left  to 
understand  that  the  apostles  sent  Barnabas  to  Antioch  ? 
However  this  may  be,  certain  it  is,  that  the  sacred  text 
gives  no  countenance  to  such  a  representation.  It  reads 
thus :  "  Then  tidings  of  these  things  came  unto  the  ears 
of  THE  CHURCH  which  WaS  iu  Jerusalem:  and  they  sent 
forth  Barnabas,  that  he  should  go  as  far  as  Antioch, — 
Acts  11:  22.  Not  one  syllable  is  said  of  "  the  whole  col- 
lege of  apostles  ;^^  but  the  whole  matter  is  spoken  of  as 
one  in  which  "the  church  which  was  in  Jerusalem'^ 
was  concerned.  It  was  the  church  that  received  the  glad 
news,  and  it  was  the  church  that  sent  forth  Barnabas. 

Notice,  again,  the  representation  in  the  next  paragraph 
of  the  "  Draught :"  "  But  to  forward  this  work,  *  *  * 
Barnabas  travels  to  Tarsus,  and  joins  Saul,  *  *  *  and 
returning  with  him  to  Antioch,  they  continue  a  whole 
year  together  in  that  populous  city,  teaching  much  peo- 
ple:' 

Now,  compare  this  passage  with  the  text,  of  which 
it  is  a  paraphrase :  "  And  it  came  to  pass,  that  a  whole 
year  they  [Barnabas  and  Saul]  assembled  themselves  imth 
the  church,*  and  taught  much  people,"  oxlov  Uavov,  a 
great  multitude. — Acts  11:  26.  It  is  evident,  from  this 
passage,  that  large  as  was  the  multitude,  the  church  at 

*  (rvvu/&r^iui  fv  T/7  fy.y:?.r,ntri.  Blooinfield  would  render  it, 
^^  were  associated  in  the  congregation  [as  colleagues]."  Kui- 
noel,  however,  sanctions  our  translation  :  '■•  conveniebant  cum  co- 
■etu,"  says  he — they  assembled  with  the  church.  It  is  not,  how- 
,ever ,  ms.\£i\iil  to  our  purpose  which  interpretation  w«  adopt. 


54  CONGREGATIONALISM. 

Antioch  at  this  time  was  not  so  large  but  that  it  could 
assemble  together  with  their  teachers  for  public  worship. 

Another  observation  of  Slater's  respecting  the  "  harvest 
of  Christian  converts  those  apostolical  laborers  made,  as- 
sisted by  all  that  fled  thither  from  Jerusalem,  besides  by 
the  men  of  Cyprus  and  Cyrene,"  etc.  deserves  remark. 
This  observation,  designed  evidently  to  carry  the  impres- 
sion that  there  must  have  been  a  sort  of  diocesan  church 
at  Antioch,  even  in  the  apostles' days,  receives  a  satisfac- 
tory answer  from  two  or  three  texts  of  Scripture.  Not 
to  urge  Acts  13:  1 — 4,  where  we  are  plainly  taught  that 
the  whole  church  of  Antioch  were  assembled,  and  were 
concerned  in  the  work  of  setting  apart  Barnabas  and 
Saul  as  missionaries  to  the  Gentiles,  we  may  refer  to  Acts 
14:  25 — 27  ;  "  And  wheti  they  [Barnabas  and  Saul]  had 
preached  the  word  in  Perga^  they  went  down  into  Atta- 
lia;  and  thence  sailed  to  Antioch,  from  whence  they  had 
been  recommended  to  the  grace  of  God  for  the  work 
which  they  fultilled  ;"  that  is,  the  work  of  preaching  the 
gospel  to  the  Gentiles,  to  which  they  had  been  set  apart, 
as  I  suppose,  by  the  church  of  Antioch.  "  And  when 
they  were  come,  and  had  gathered  the  church  together^ 
they  rehearsed  all  that  God  had  done  with  them."  *  *  * 
Now,  here  we  have  ^^  the  church  that  was  at  Antioch," 
'■^  gathered  together.''''  It  was  not  the  elders  of  the  church 
that  were  gathered  together,  but — the  church.  We  are 
thus  taught,  that  all  the  "  harvest  of  Christian  converts" 
which  had  then  been  reaped  could,  as  yet,  be  gathered 
into  one  place. 

And  even  at  a  somewhat  later  period,  after  the  divi- 
sion of  the  church  about  the  question  of  circumcision,  to 
which  Slater  refers  as  a  further  evidence  that  the  con- 
verts at  Antioch  were  too  numerous  to  be  included  in  a 
single  congregational  church — even  after  this,  we  learn 
that  the  whole  multitude  could  be  gathered  together. 
In  the  15th  chapter  we  read,  that  it  pleased  "  the  apos- 
tles and  elders,  with  the  ivhole  church^''  at  Jerusalem,  "  to 
send  chosen  men  of  their  own  company  to  Antioch,"  to- 


PRINCIPLES.  55 

carry  the  opinion  of  the  Jerusalem  church  upon  the  agi- 
tated question  :  ''  So  when  they  were  dismissed  [by  the 
church  at  Jerusalem]  they  came  to  Antioch ;  and  when 
they  had  gathered  the  multitude  together  they  delivered 
the  epistle,"  etc. — See  Acts  15:  22 — 30.  By  "  the  mul- 
titude,^'' no  one  can  doubt  but  that  the  whole  body  of  be- 
lievers is  intended ;  for  the  same  expression  is  used  in 
the  12th  verse  of  this  chapter  to  denote  the  whole  body 
of  Christians  at  Jerusalem. — Compare  4th,  6th,  12th,  22d 
and  23d  verses. 

Now,  I  would  "  refer  to  the  sober  judgment  of  all"  im- 
partial men  to  say,  whether  the  Scriptures  must  not  be 
wrested  from  their  natural  and  obvious  meaning,  in  order 
to  make  the  church  at  Antioch  anything  more  than  a 
congregational  c\i\}x oh  1 — that  is,  a  body  of  believers  who 
could  assemble  together  in  one  place  for  religious  pur- 
poses ? 

As  to  what  is  true  of  this  church  after  the  apostles' 
times,  whether  Antioch  contained  one  ox  fifty  congre- 
gations of  Christians,  I  am  not  concerned,  just  now,  to 
know;  but  if  any  man  will  open  the  Acts  of  the  Apos- 
tles, and  read  from  the  11th  to  the  16th  chapter,  and  find 
anything  that  savors  of  Diocesan  Episcopacy,  or  any- 
thing that  contradicts  the  idea  that  the  church  at  Anti- 
och and  the  others  there  spoken  of  were  congregational 
in  their  character,  he  must  understand  language  very 
differen-tly  from  what  I  am   able  to  do. 

The  church  in  Corinth,  which  we  may  reasonably 
suppose  was  not  the  least  among  the  apostolic  churches, 
was  yet,  evidently,  but  a  single  congregation ;  for  the 
apostle  speaks  of  their  coming  ''  together  into  one  place''^  to 
eat  the  Lord's  supper, — 1  Cor.  11:  20,  33;  and  oV  the 
whole  church^''  coming  "  together  into  one  place"  for  pub- 
lic worship, — 14:  23,  26. 

Thus  it  appears,  from  the  express  words  of  the  New 
Testament,  that  the  church  at  Jerusalem,  though  large, 
yet  consisted  of  but  a  single  conorrecration  ;  and  that  "  the 
whole  multitude  of  the  disciples"  composing  it  could, 


56  CONGREGATIONALISM. 

and  did  meet  together  for  public  worship  and  the  trans- 
action of  church  business.  The  same  is  true  of  the 
church  at  Antioch,  and  of  the  church  at  Corinth ;  and 
if  so,  we  may  reasonably  believe,  of  all  the  churches 
mentioned   in  the  New  Testament. 

So  clear  is  the  testimony  of  Scripture  upon  this  point, 
that  many  Episcopal  and  Presbyterian  writers  have  been 
constrained  to  admit,  that  the  apostolic  churches  were 
congregational  in  their  organization  and  practice,  and  so 
continued  until  their  inspired  teachers  were  removed. 
But  these  writers  object  to  the  inference,  that  all  church- 
es should  be  modeled  after  these  primitive  patterns ;  be- 
cause they  regard  these  as  adapted  to  the  apostolic  age 
alone.* 

But  why,  we  ask,  did  the  apostles  organize  churches 
throughout  the  Roman  Empire  upon  a  plan  which  they 
must  have  known  (according  to  the  supposition  under 
consideration)  would  be  adapted  to  their  circumstances 
for  a  very  few  years  only  ?  Could  Paul  have  regarded 
himself  as  "  a  wise  master  builder"  when  laying  the 
foundation,  and  framing  together  a  *'  house"  which  would 
require  an  entire  remodeling  as  soon  as  the  grave  should 
close  upon  himself  and  his  inspired  companions? — an 
event  of  which  he  lived  in  daily  expectation.  Can  it  be, 
that  the  apostolic  organizations  were  no  better  than  so 
many  temporary  sheds,  constructed  merely  for  the  emer- 
gency of  the  times,  and  designed  to  be  taken  down,  and 
replaced  by  the  fair  temple  of  Episcopacy  or  Presbyteri- 
anism  so  soon  as  the  Church  should  become  sufficiently 
numerous  and  rich  for  this  purpose,  and  her  inspired 
guides  should  be  removed  ?  We  cannot  regard  such  a 
supposition  as  reasonable. 

IV.  It  is  a  principle  of  Congregationalism,  that  cveri/ 
church  is  competent  to  choose  its  own  officers,  discipline 
its  own  members,  and  transact  all  other  appropriate  busi- 

*  See  Wadding-ton's  History  of  the  Church,  (Harper's  edi- 
tion,) ch.  2.  §  2.  Maclane's  note  to  Mosheim,  Vol.  I.  P.  H. 
ch.2.  n.  G    See  also  Fart  HI.  ofthis  work. — "■  Modern  Writers." 


PRINCIPLES.  57 

7iess,  independently  of  any  other  church,  or  ecclesiastical 
body  or  person ;  or,  in  other  words — that  cdl  church 
power  is  vested  in  the  hands  of  those  who  constitute  the 
church.f 

This  principle  flows  naturally  and  unavoidably  from 
the  preceding.  If  a  church  be  an  authorized,  voluntary 
association,  organized  for  specific  and  lawful  purposes; 
then  this  association  must  have  the  right  to  choose  such 
officers,  make  such  regulations,  and  adopt  such  measures 
as  are  essential  to  the  ends  for  which  it  is  formed ;  all 
being  done  in  accordance  with  the  general  directions,  or, 
at  least,  in  a  manner  consistent  with  the  spirit  of  God's 
Word. 

(1)  As  to  Me  election  of  church  officers.  We  find  this 
right  fully  recognized  in  the  practice  of  the  apostolic 
churches.  For  example  :  in  Acts  1:  15 — 26,  there  is  an 
account  of  the  proceedings  of  the  church  at  Jerusalem 
inmiediately  after  Christ's  ascension,  in  choosing  an 
apostle  in  the  place  of  Judas.  It  is  as  follows  :  ''  And  in 
those  days  Peter  stood  up  in  the  midst  of  the  disciples, 
and  said,  (the  number  of  the  names  together  were  about 
a  hundred  and  twenty,)  men  and  brethren,  this  scripture 
must  needs  have  been  fulfilled,  which  the  Holy  Ghost  by 
the  mouth  of  David  spake  before  concerning  Judas,  which 
was  guide  to  them  that  took  Jesus.  For  he  was  num- 
bered with  us,  and  had  obtained  part  of  this  ministry. . . . 
Wherefore  of  these  men  which  have  companied  with  us, 
all  the  time  that  the  Lord  Jesus  went  in  and  out  among 
us,  beginning  from  the  baptism  of  John,  unto  that  same 
day  that  he  was  taken  up  from  us,  must  one  be  ordained 

t  Robinson  and  Church — Prince  Chron.  Part  JI.,  sect.  1.  and 
Hist  Cona:.  pp.  3()2,  3-27.  :«0,  33.-^,  339.— Hooker,  P.  1.  ch. 
11—13.  partic.  at  pp.  167,  1S8,  219,  220,  221.  §  5.— Cotton's 
Way  of  the  Cong-.  C^hhs.  ch.  1.  sect.  1.  and  VV a}' of  Cong. 
Chhs.  Cleared,  P.  JI.  ch.  1.  partic.  at  pp.3,  5,  10,  19.— Keys 
of  the  Kingdom  of  Heaven,  pp.  67—70,  76— 91 ,  100.— Ratio 
Di^c.  p.  9.— Camb.  Platf.  ch.  5,  8,  10.  §§  2,  5.— S.  Mather's 
Apology,  ch.  1, 


58  CONGREGATIONALISM. 

to  be  a  witness  with  us  of  his  resurrection.  And  they 
appointed  two,  Joseph  called  Barsabas,  who  was  sur- 
named  Justus,  and  Matthias.  And  they  prayed,  and 
said.  Thou,  Lord,  which  knowest  the  hearts  of  all  men, 
shew  whether  of  these  two  thou  hast  chosen,  that  he 
may  take  part  of  this  ministry  and  apostleship,  from  which 
Judas  by  transgression  fell,  that  he  might  go  to  his  own 
place.  And  they  gave  forth  their  lots;  and  the  lot  fell 
upon  Matthias;  and  he  was  numbered  with  the  eleven 
apostles."  By  "  lots^''  {■ah'iqovq)  here,  we  may  under- 
stand votes — they  gave  their  votes.  And  the  lot  fell  up- 
on Matthias  ;  and  he  was  numbered  with  the  eleven  apos- 
tles : — (TvyyaTsiiii](pi(T&i],  chosen  by  a  common  suffrage,  says 
Wahl.  That  is,  Matthias  became  one  ot  the  apostles  by 
the  common  suffrage  of  the  brethren  of  the  church  at 
Jerusalem.* 

Now,  if  the  brethren  of  the  church  at  Jerusalem,  in 
the  presence,  and  by  the  direction  of  the  apostles  them- 
selves, were  authorized  to  make  such  an  election,  are 
not  those  churches  which  are  formed  after  the  model  of 
this  primitive  church,  empowered  to  choose  their  own 
officers  ? 

In  Acts  6:  1 — 6,  we  have  another  instance  in  which 
this  same  model-church  exercised  the  right  of  choosing 
ecclesiastical  officers  :  "  And  in  those  days,  when  the 
number  of  the  disciples  was  multiplied,  their  arose  a 
murmuring  of  the  Grecians  against  the  Hebrews,  be- 
cause their  widows  were  neglected  in  the  daily  ministra- 
tion.    Then  the  twelve  called  the  multitude  of  the  disci- 

*  Mosheim,  in  his  "  Commentaries  on  the  Affairs  of  the 
Christians  before  the  time  of  Constantine  the  Great,"  has  a  long 
note,  in  which  he  maintains  the  above  view  of  the  matter.  He 
considers  y.Xr.noc,  a  lot,  as  synonymous,  in  this  connection,  with 
xpfj(pog,  a  suffrage  or  vote  ;  and  he  supposes  that  Luke  meant  by 
the  expression — "they  gave  forth  their  lots,"  simply  this: — 
^^  and  those  who  loere  'present  gave  their  votes."  And  that  the 
subsequent  method  of  the  most  ancient  Christian  churches,  in 
electing  their  teachers  and  pastors,  was  founded  on  the  manner 
of  proceeding  to  which  the  apostles  had  recourse  on  this  occa- 
sion.—Vol.  1.  pp.  136—138. 


PRINCIPLES. 


59 


pies  unto  them,  and  said,  It  is  not  reason  that  we  should 
leave  the  word  of  God,  and  serve  tables.  Wherefore, 
brethren,  look  ye  out  among  you  seven  men  of  honest 
report,  full  of  the  Holy  Ghost  and  wisdom,  whom  we  may 
appoint  over  this  business.  But  we  will  give  ourselves 
continually  to  prayer,  and  to  the  ministry  of  the  word. 
And  the  saying  pleased  the  whole  multitude:  and  they 
chose  Stephen,  a  man  full  of  faith  and  of  the  Holy  Ghost, 
and  Philip,  and  Prochorus,  and  Nicanor,  and  Timon, 
and  Parmenas,  and  Nicholas  a  proselyte  of  Antioch, 
whom  they  set  before  the  apostles :  and  when  they  had 
prayed,  they  laid  their  hands  on  them." 

But,  why  did  not  the  apostles  select  these  men  ?  or  the 
apostles  and  elders  1  Why  was  the  matter  submitted  to 
"  the  whole  multitude  of  the  disciples  1  For  the  very 
obvious  reason,  that  it  was,  in  the  judgment  of  the  apos- 
tles, the  prerogative  of  the  church  to  choose  its  own  offi- 
cers. 

In  Acts  14:  23,  24,  we  have  an  account  of  the  elec- 
tion and  consecration  of  elders  in  the  churches  of  Pisid- 
ia  and  Pamphilia,  under  the  direction  of  Paul  and  Bar- 
nabas :  "  And  when  they  had  ordained  them  elders  in 
every  church  [or  as  Doddridge  renders  it — constituted 
presbyters  for  them,  etc.]  and  had  prayed  with  fasting, 
they  commended  them  to  the  Lord  on  whom  they  believ- 
ed," etc.  ^ 

The  Greek  word  here  translated  ''ordained''  is  ;^ft?o- 
Tov?)o-«>'Tf?  (cheirotonesantes),  from/f/^  (cheir)  the  hand, 
and  th'jo)  (teino)  to  stretch  out.  Wahl  renders  the  word, 
"  to  vote  by  holding  up  the  handy  Schrevelius  gives, 
as  the  meaning  of  the  word,  "  to  raise  up  and  extend 
the  hands — to  elect  by  hand-vote — to  vote  by  holding  up 
the  handy  Bloomfield,  as  we  might  expect,  resists  this 
interpretation;  but  admits  that  "  several  of  the  ablest 
commentators"  adopt  it.  Doddridge  has  a  long  and  able 
note  upon  this  passage.  He  maintains  that  the  Greek 
word  employed  in  the  text  clearly  denotes  that  the  elders 
were  elected  by  a  vote  of  the  several  churches  over  which 


60  CONGREGATIONALISM. 

they  were  respectively  placed.  In  this  opinion  agree 
Erasmus,  Calvin,  and  Beza.  Bezasays:  "The  force 
of  this  word  {xsi(}OTovrj(javTsg)  is  to  be  noted,  that  we  may 
know  Paul  and  Barnabas  did  nothing  by  their  private 
will,  neither  exercised  any  tyranny  in  the  church." — 
Calvin  says:  "Luke  relates,  that  elders  were  ordained 
in  the  churches  by  Paul  and  Barnabas,  but  at  the  same 
time  he  distinctly  marks  the  manner  in  which  this  was 
done,  viz.  bi/  the  suffrages  or  votes  of  the  people ;  for 
this  is  the  meaning  of  the  term  he  there  employs ;  x^i-Qo- 
tovi'iGavTsg  ngsff^vWjQovg  xai  iiiyX7](Tiav. — Acts  14:  23. 
Those  two  apostles,  therefore,  ordained ;  but  the  whole 
multitude,  according  to  the  custom  observed  in  elections 
among  the  Greeks,  declared  by  the  elevation  of  their 
hands  who  was  the  object  of  their  choice." — Institutes, 
Book  IV.  ch.  3.  §  15. 

Dr.  Owen  maintains  the  correctness  of  this  interpreta- 
tion, with  great  learning  and  ability.  (Owen's  Works, 
English  edition,  Vol.  XX.  pp.  415—418.)  ''  Xhqoxovhv:' 
says  he,  "  is  the  same  with  xag  %uQ(xg  oXqblv  [to  raise  the 
hands],  nor  is  it  ever  used  in  any  other  signification." 
"He,"  continues  Dr.  Owen,  "is  a  great  stranger  unto 
these  things,  who  knoweth  not  that  among  the  Greeks, 
especially  the  Athenians,  from  whom  the  use  of  this 
word  is  borrowed  or  taken,  xhqotovIu  [the  act  of  voting] 
was  an  act  oh]g  ri]g  eaxXrialag,  '  of  the  whole  assembly'  of 
the  people  in  the  choice  of  their  officers  and  magis- 
trates." He  quotes  from  Demosthenes  and  Thucydides 
in  proof  of  this.  It  is  clear  that  this  word  is  employed 
2  Cor.  8:  19,  to  designate  such  an  act  of  the  church — 
a  popular  vote.  In  speaking  of  Titus,  the  apostle  says: 
''he  was  chosen  (or  being  chosen)  of  the  churches  (;^ti- 
^OTovi]deig  vno  tcov  i>cyJi](n(ov)  to  travel  with  us  with  this 
grace:"  that  is,  with  the  collection  made  for  the  relief 
of  the  persecuted  Christians  in  Judea.  No  one  can 
doubt  that  Titus  was  chosen  by  a  popular  vote;  and  as 
the  same  word  is  used  in  both  places,  the  inference  is, 
ifehat  it  designates  the  sa?ne  act  in   both  instances.     The 


PRJNCIPLES.  6^t 

old  English  Bible  translates  the  passage:  "  When  they 
had  ordained  them  elders  hy  election."  Harrington, 
in  his  Prerogative  of  Popular  Government,  renders  the 
passage,  "Ordained  them  elders  by  the  votes  of  the 
People." 

The  Evangelist  evidently  meant  to  teach,  that  the  or- 
dinations in  the  several  churches  were  in  accordance 
with  the  wishes  of  the  brethren  of  each  church,  as  ex- 
pressed by  their  votes. 

Another  instance  of  popular  election  is  recorded  in 
Acts  15:  22 — 29  ;  where  we  read :  "  Then  pleased  it 
the  apostles  and  elders,  2cith  the  whole  church  [at  Jeru- 
salem] to  send  chosen  men  of  their  own  company  to  An- 
tioch  with  Paul  and  Barnabas;  namely,  Judas, surnamed 
Barsabas,  and  Silas,  chief  men  among  the  brethren;" 
iy.lE^ttfisvovg  uvdQug  ^;|  aviJiv  ni^xpui — "  having  chosen 
men  from  among  themselves,  to  send  [them]." — See  also 
25th  verse. 

This  was  not  an  election  of  church  officers  exactly, 
but  rather  of  church  representatives.  The  proceedings 
of  the  church,  nevertheless,  furnish  an  important  hint 
respecting  the  Christian  method  of  doing  church  busi- 
ness. The  delegates  were  not  appointed  by  the  apostles, 
nor  by  the  apostles  and  elders;  but  by  "  the  apostles  and 
elders,  with  the  lohole  church.^'  Neander  says :  "  Re- 
specting the  election  of  officers  in  the  church,  it  is  evi- 
dent that  the  first  deacons,  and  the  delegates  who  were 
authorized  by  the  church  to  accompany  the  apostles, 
were  chosen  from  the  general  body. — 2  Cor.  8:  19. 
From  these  examples,  we  may  conclude  that  a  similar 
mode  of  proceeding  was  adopted  at  the  appointment  of 
presbyters." — Apost.  Chh.  Vol.  I.  p.  181,  3d  ed.  So  says 
Mosheim.  — Commentaries.  Vol.  I.  p.  219  and  note= 

But,  if  it  was  the  right  and  privilege  of  the  churches 
formed  by  the  apostles  themselves,  and  while  under  their 
special  supervision  and  instruction,  to  choose  their  own 
officers  and  representatives,  can  this  right  and  privilege 
be  lawfully  denied  to  any  church  founded  on  the  same 


62  CONGREGATIONALISM* 

general  principles,  and  composed  of  the  same  materials 
as  were  the  apostolic  churches  ? 

(2)  In  proof  that  Christ  has  given  to  his  churches 
the  right  to  discipline  offending  members^  may  be  ad- 
duced, first  of  all,  that  important  passage  in  Matt.  18:  15 
— 18.  "  If  thy  brother  shall  trespass  against  thee,  [«/i«^- 
Tjjff//,  amartcse,  commit  a  serious  offence,  sin  against 
thee.  The  same  word  is  used  Matt.  27:  4.  Luke  15:  18, 
21.  Rom.  2:  12.  3:23.  1  John  1:  10,  and  is  translated 
sinned,'\  go  and  tell  him  his  fault  between  thee  and  him 
alone  :  if  he  shall  hear  thee,  thou  hast  gained  thy  bro- 
ther. But  if  he  will  not  hear  thee^  then  take  with  thee  one 
or  two  more ;  that  in  the  mouth  of  two  or  three  wit- 
nesses, every  word  may  be  established.  And  if  he  neg- 
lect to  hear  them,  ^e//  it  wn^o  the  church  :  but  if  he 
neglect  to  hear  the  church,  let  him  be  unto  thee  as  a  hea-- 
then  man  and  a  publican.  Verily  I  say  unto  you,  ichatso^ 
ever  ye  shall  bind  on  tartli,  shall  be  bound  in  heaven  :  and 
whatsoever  ye  shall  loose  on  earth,  shall  be  loosed  in  hea- 
ven ;"*  that  is,  your  doings  as  a  church  on  earth  shall  be 
ratified  by  me  in  heaven. 

To  avoid  the  natural  inference,  that  the  power  of  ex- 
communication is  here  put  into  the  hands  of  the  church, 
it  has  been  said  :  that  it  is  only  the  aggrieved  person  who 
is  to  count  the  obstinate  trespasser  "  as  an  heathen  man 
and  publican  ;" — "  let  him  be  unto  thee,''"'  etc.  To  this 
it  may  be  replied  :  that  whatever  the  trespasser  is  to  the 
offended  brother,  he  is — after  the  course  pointed  out  in 
the  text  has  been  pursued — to  the  whole  church ;  for, 
when  the  matter  is  told  to  the  church,  and  the  church 
undertakes  to  reclaim  the  trespasser,  then  the  trespass 
ceases  to  be  private,  and  becomes  the  affair  of  the 
church ;  or,  in  other  words — the  church  then  takes  the 
place  of  the  offended   brother.     It  would,  therefore,  be 

*  See  an  excellent  sermon  upon  this  text  by  Dr.  Emmons,  in 
which  he  terms  the  passage,  "  Tlie  Platform  of  Ecclesiastical 
Government,  established  by  the  Lord  Jesus  Christ." 


MlNCtPLES^  63 

maniiestly  absurd  to  suppose,  that  the  church  ought  to 
retain  in  their  fellowship  one  who  had  been  guilty  of 
such  an  offence  as  to  render  it  the  duty  of  a  brother  of 
the  church  to  consider  and  treat  him  as  a  heathen  and 
publican — i.  e.  as  one  destitute  of  religious  principle, 
whose  society  should  be  shunned.  The  correctness  of 
this  interpretation  of  the  passage  is  supported  by  the  fol- 
lowing texts.— Rom.  10:  17.  1  Cor.  5:  9—13.  2  Thess. 
3:  6,  14,  15.  Tit.  3:  10. 

Any  one  who  will  examine  these  several  passages  will 
see,  that  they  all  relate  to  the  duty  of  churches  towards 
the  disorderly,  heretical,  and  ungodly  among  them.  And 
they  show,  conclusively,  that  it  is  the  duty  of  churches, 
after  admonishing,  and  striving  to  reclaim  trespassers 
against  the  laws  of  Christ's  kingdom,  without  effect — to 
purge  them  out — to  p7it  them  uicay  from  among  them — to 
withdraw  themselves  from  them — to  have  no  company 
with  them,  that  they  may  he  ashamed — or  to  reject  them 
from  their  number  and  fellowship,  as  no  longer  deserving 
the  name  of  brethren,  or  the  Christian  confidence  of  the 
churches. 

The  passages  above  referred  to,  may  be  regarded  as 
a  commentary  on  the  common  law  of  Christ's  kingdom, 
laid  down  in  the  18th  chapter  of  Matthew:  for  it  it  rea- 
sonable to  suppose,  that  the  directions  of  the  Head  of  the 
Church  are  to  be  followed,  substantially  at  least,  by  all 
churches,  and  in  ail  ordinary  cases,  before  they  put  away 
from  among  them,  or  withdraw  themselves  from  any  man 
who  has  been  called  a  brother. 

This  view  of  the  matter,  while  it  furnishes  a  conclu- 
sive answer  to  the  objection  which  has  been  stated  above, 
and  shows  that  the  apostolic  churches  had  the  power  of 
discipline  in  their  own  hands,  also  assists  us  in  under- 
standing this  fundamental  law  of  Christian  discipline  in 
Matt.  18:  15—18. 

In  1  Cor.  5:  1 — 8,  we  have  Paul's  instructions  to  the 
church  at  Corinth,  to  discipline,  and  even  to  excommu- 
nicate an  offendinor  member  :  "  In  the  name  of  our  Lord 


64  CONGREGATIONALISM. 

Jesus  Christ,  when  ye  are,  gathered  together,  and  my 
Spirit,  with  the  power  of  our  Lord  Jesus  Christ"  [being 
present  to  sanction  your  doings,  I  counsel  and  direct 
you]  *'  to  deliver  such  an  one  unto  Satan  for  the  destruc-* 
tion  of  the  flesh,  that  the  spirit  may  be  saved  in  the  day 
of  the  Lord  Jesus:"  [i.  e  to  cast  him  out  of  the  church, 
which  is  the  kingdom  of  Christ,  into  the  world,  which  is 
the  kingdom  of  Satan,  there  to  experience  the  painful 
consequences  of  his  fleshy  lusts,  until  humbled  and  mor-* 
tified  by  the  fruits  of  his  apostasy,  he  shall  be  brought 
back  to  Christ  by  sincere  repentance.]  *  *  *  "  Know  ye 
not  that  a  little  leaven  leaveneth  the  whole  lump  ?  Purge 
out,  therefore i  the  old  leaiicn,  that  ye  may  be  a  new 
lump." 

Having  disposed  of  this  particular  case  of  flagrant  sin-' 
fulness,  the  apostle  is  reminded  of  some  instructions  pre* 
viously  given  the  Corinthian  church  about  the  treatment 
of  inconsistent  church  members;  these  instructions  they 
had  somewhat  misapprehended;  he  therefore  explains 
more  fully  his  meaning ;  showing  that  he  spake  not  of 
irrelicrious  and  immoral  men  who  were  of  the  world,  but 
of  such  as  had  crept  unawares  into  the  church.  He  tells 
the  brethren  that  they  had  power  to  pass  judgment  on 
such  ofl^enders,  and  requires  them  to  put  them  away  from 
among  them :  '*  I  wrote  unto  you  in  an  epistle,  not  to 
company  with  fornicators  :  yet  not  altogether  with  the 
fornicators  of  this  world,  or  with  the  covetous,  or  extor- 
tioners, or  with  idolaters  :  for  then  must  ye  needs  go  out 
of  the  world.  But  now  T  have  written  unto  you  not  to 
keep  company,  if  any  man  that  is  called  a  brother  be  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  railer,  or  a 
drunkard,  or  an  extortioner:  with  such  a  one  no  not  to 
eat.  For  what  have  I  to  do  to  judge  them  also  that  are 
without?  do  not  ye  judge  them  that  are  within  ?  But 
them  that  are  without  God  judgeth.  Therefore  put 
away  from  among  yourselves  that  wicked  person." 

Is  it  not  perfectly  evident,  that  the  Corinthian  church 
are  here  directed  to  perform  acts  of  discipline  of  the 


PRINCIPLES.  05 

highest  and  most  solemn  character?  even  to  cut  off,  and 
to  put  away  from  among  them,  their  own  members. 

See  also,  2  Cor.  2:  6 — II,  where  Paul  gives  intima- 
tions to  the  church  respecting  their  duty  to  the  incestu- 
ous person,  after  his  repentance  for  his  sin :  *'  Suffi- 
cient," says  he,  "  to  such  a  man  is  this  punishment, 
WHICH  WAS  INFLICTED  OF  MANY,"  [that  is,  doubtlcss,  by 
a  vote  of  the  majority  of  the  church]  "  so  that  ye  ought 
rather  to  forgive  him  and  comfort  him.  *  *  *  *  Where- 
fore /  beseech  you  that  ye  would  confirm  your  love  to- 
ward him."  But  how?  Evidently  by  restoring  him  to 
their  favor  and  communion.  The  apostle  does  not  here 
speak  as  one  having  alone  the  key  of  the  Corinthian 
church ;  but  contrariwise ;  as  one  who  recognized  the 
power  '^  of  the  many^^  [ino  xoiv  nXuovwv,  of  the  majority 
of  the  church)  to  act  in  the  matter.  He  does  not  com- 
mand the  church  to  restore  the  penitent;  but  he  "  6c- 
seeches"  them  :  much  less  does  he  restore  the  excommu- 
nicated person  by  the  authority  vested  in  himself  as  a 
minister  of  the  gospel  of  Christ.* 

In  view  of  these  facts,  the  inquiry  arises  :  If  the  church 
at  Corinth  were  authorized  to  perform  these  most  solemn 
and  most  important  of  all  ecclesiastical  acts,  were  they 
not  empowered  to  transact  all  appropriate  church  busi- 
ness ?  And  if  Paul  himself,  "  the  chiefest  of  the  apos- 
tles," did  not  presume  to  act  for  the  church,  but  con- 
tented himself  with  directing  them  how  to  act  for  them- 
selves— not  in  his  name,  nor  by  his  authority,  but  in  the 
name  of  the  Lord  Jesus  Christ,  and  by  His  authority — 
then,  surely,  no  person  has  a  right  to  control  and  dictate 
a  church ;  but  the  power  to  act  authoritatively  must  rest 

*  Calvin  says:  **  It  is  to  be  marked,  that  Paul,  though  an 
apostle,  yet  did  not  excommunicate  aZonc,  after  his  own  will,  but 
did  participate  the  matter  with  the  church,  that  it  might  be  done 
by  common  authority — communi  auctoritate," 

John  Cotton  takes  substantially  the  same  view  of  this  case,  in 
his  "  Keys  of  the  Kingdom  of  Heaven,"  pp.  87 — 90. 

5 


^  CONGREGATIONALISM. 

in  the  church  alone,  assembled  together  in  the  name, 
and  by  the  authority  of  Jesus  Christ. 

If  in  these  passages  the  keys  of  the  church  are  not  put 
into  the  hands  of  the  church — if  the  power  to  discipline, 
and  even  to  excommunicate  (the  most4mportant  of  all 
church  acts)  is  not  committed  to  the  associated  brethren, 
called  the  church — there  is  no  meaning  in  words.* 

With  what  show  of  reason,  then,  can  it  be  maintain- 
ed, that  the  power  of  excommunication  is  here  given  to 
the  apostles ;  and,  ^^  in  a  qualified  sense,  may  apply  to 
Christian  teachers,  in  all  ages ;"  especially,  when  it  is 
admitted  by  the  same  critic,  that  "  tell  it  to  the  church," 
{tins  Ti]  ianhtijla)  must  mean  to  the  particular  congrega- 
tion to  which  you  both,  respectively,  belong  ?t 

What  unprejudiced  reader  of  the  Saviour's  directions 
will  think  of  denying,  thai  the  power  to  bind  and  loose, 
— to  receive  and  to  excommunicate — is  here  expressly 
given  to  the  church,  as  such  ;  that  is,  to  the  '*  particular 
congregation''^  of  believers  to  which  the  trespasser  and 
the  complainant  respectively  belong ;  and,  not  to  the 
apostles,  as  such,  nor  to  Christian  teachers  alone  ? 

The  great  Head  of  the  Church  knew  that  "  oifences 
must  needs  come."  He  knew,  too,  that  a  church  could 
not  long  continue  an  organized  and  religious  body,  sep- 
arate from  the  world,  if  destitute  of  power  to  "purge 
out"  the  leaven  of  impurity  which  would  inevitably  in- 
fuse itself  into  the  mass.  Knowing  all  this,  can  we  be- 
lieve that  he  has  neglected  to  provide  an  effectual  reme- 
dy? We  cannot.  This  remedy  is  pointed  out  in  the 
passages  which  have  been  quoted.  Here  we  have  an 
infallible  guide,  unto  which  if  we  take  heed,  we  shall  do 
well. 

*  Zuinglius  says:  "  If  we  look  thoroughly  into  the  words  of 
Christ  which  are  in  Matt,  xviii,  we  may  find  him  only  to  be  ex- 
communicalt  d,  whom  thecommon  consent  of  that  church  in  tohich 
the  man  dwcUeth,  hath  shut  out'' — Jacob's  JJttestation,  p.  30. 

t  See  Bloomfield's  New  Test,  in  loc. 


PRINCIPLES.  67 

Admitting  the  Congregational  principle — that  every 
company  of  believers,  who  have  entered  into  covenant 
engagements  for  church  purposes,  is  a  complete  church, 
and  authorized  to  transact  all  business,  independently  of 
the  authoritative  control  or  direction  of  any  person  or 
body  of  men  whatever — admitting  this,  the  directions 
of  the  Saviour  are  easily  understood  and  obeyed.  But, 
denying  this  principle,  how  can  we  proceed  in  cases  of 
trespass  ?  Who,  and  what  is  '*  the  church,''''  to  which  we 
are  ultimately  to  carry  our  cause;  and  whose  decision 
is  to  be  final  1  If  the  apostles  alone  were  intended,  in 
the  direction  "  tell  it  to  the  church,"  then,  there  is  no 
one  now  authorized  to  settle  difficulties  between  church 
members  ;  yea,  church  discipline  is  out  of  the  question  : 
€very  member  may  walk  as  seemeth  right  in  his  own 
eyes,  with  none  to  say,  *'  why  do  ye  so  ?"  Who  can  be- 
lieve that  Christ  has  left  his  churches  in  such  a  condition  ? 

But  suppose  it  be  said,  that  this  disciplinary  power  ie 
lodged  with  the  teachers  of  the  churches,  as  the  successors 
of  the  apostles  "?  Then  I  ask.  What  if  a  church  be  desti*- 
tute  of  teachers,  as  some  of  our  churches  are  for  a  suc- 
cession of  years  ?  or  what  if  the  teachers  themselves  be- 
come corrupt  f     What  then  becomes  of  discipline  ? 

To  avoid  this  difficulty,  the  power  to  discipline  offend- 
ers may  be  committed  to  a  "  Church  Session."*  But 
is  "  a  church  session" — i.  e.  the  pastor  and  ruling  elders 
of  a  particular  congregation — **  the  church!'  of  which 

*  The  Church  Session  consists  of  the  Pastor  or  Pastors,  and 
the  Rul'ng  Eldersof  a  Presbyterian  Congregation. —  See  Confes- 
sion of  Faith  of  the  Presbyterian  Church,  Ibrno.  p.  388.  PJxil. 
1821.  This  body  is  constructively,  the,  church,  or  the  congrega- 
tion. Dr.  Campbell's  remark  upon  such  sort  of  churches  is  worth 
repeating:  "The  notion  ***  of  a  church  representative,  how 
commonly  soever  it  has  been  received,  is  a  mere  usurper'^  *  ** 
Lectures  on  Ecc.  Hist.  L.  10.  p.  I(i6. — Zuinglius  says  of  a  rep- 
resentative church — "  ecclesia  representiva :"  "Of  this,  J  find 
?iothing  in  the  holy  Scriptures.  Out  of  man's  devices  any  may 
feign  what  they  list.  We  rest  in  the  holy  Scriptures."  *  * — Ja- 
<ob's  dtt.  p.  101. 


68  CONGREGATlONALISaf. 

Christ  speaks  in  Matt,  xviii,  and  to  which  Paul  refers  in 
his  directions  to  the  Corinthians  ?  If  it  be,  why  then, 
we  ask,  did  Paul  (1  Cor.  v.)  direct  the  Corinthian 
church  ^^  gathered  together  *^  to  pass  an  act  of  excommu- 
nication upon  the  incestuous  person?  Why  were  not 
his  instructions  addressed  to  the  officers  of  the  church 
alone  ?  Is  it  not  as  clear  that  the  apostles  directed  "  the 
church  which  was  in  Corinth'" — that  is,  **  them  that  were 
sanctified  in  Christ  Jesus,  called  to  be  saints"  (1  Cor.  1: 
2, — to  perform  this  act  of  discipline,  as  it  is,  that  his 
epistle  was  directed  to  the  church  as  a  body,  and  not  to 
the  officers  merely?  And  if  so,  then  have  we  not  evi" 
dence  from  the  Scriptures,  that  the  power  and  right  to 
exercise  Christian  discipline  were  anciently  vested  in 
the  congregated  church  ?  and  that  neither  the  elders  of 
the  church,  nor  any  representatives  of  the  body,  could 
act  independently  of  the  brethren  who  constituted  the 
church  ? 

This  is  a  principle  of  our  system :  that,  so  far  as  the 
management  of  its  own  affairs  are  concerned,  every 
church  is  a  little  independent  republic ;  invested  by 
Christ  with  all  needful  authority  to  elect  officers,  to  dis- 
cipline offenders,  to  administer  its  own  government,  and 
to  do  all  other  things  which  are  necessary  to  its  individual 
welfare,  and  consistent  with  the  general  principles  of  the 
Gospel. 

The  principles  which  have  now  been  discussed,  may 
be  regarded  as  the  corner  stones  of  the  Congregational 
system.  On  these  the  whole  edifice  rests.  Remove  ei- 
ther of  them,  and  the  fair  fabric  of  Congregationalism 
will  be  shattered.  But  the  storms  of  centuries  have 
beaten  upon  it  in  vain,  and  it  is  confidently  believed, 
that  nothing  can  move  it,  for  it  is  "  founded  upon  a 
rock." 


PART   II. 


DOCTRINES  OF  CONGREGATIONALISM. 

In  the  preceding  pages  we  have  considered  what 
Congregational ists  regard  as  the  most  essential  charac- 
teristics of  a  Christian  church.  In  respect  to  these,  we 
have  ever  been  of  one  mind.  But,  in  relation  to  what 
are  here  called  (for  the  sake  of  a  distinctive  term,  and 
for  want  of  a  better)  the  Doctrines  of  Congregational- 
ism, it  is  somewhat  otherwise.  These  have,  for  the  most 
part,  been  gradually  developed  and  adopted  by  the  de- 
nomination, in  connection  with  the  practical  application 
of  their  fundamental  principles.  But,  the  doctrines 
which  will  now  be  enumerated,  are  believed  to  be  in 
accordance  with  our  essential  principles,  and  to  have  the 
very  general,  if  not  universal  assent  of  consistent  and  in- 
telligent Congregationalists  of  the  present  day. 

Congregationalists  maintain, 

I.  That  there  should  be  but  two  kinds  of  permanent 
church  officers :  elders  (sometimes  called  pastors,  teach- 
ers, ministers,  overseers,  bishops,)  and  deacons.* 

In  the  maintenance  of  this  doctrine,  modern  Congre- 
gationalists differ  materially  from  Episcopalians  and 
Presbyterians,  and  even,  somewhat,  from  the  fathers  of 
their  own  denomination. 

As  it  is  manifest  to  every  reader  of  the  New  Testa- 
ment that  there  were,  in  the  apostolic  churches,  several 
orders  of  religious  teachers  and  helpers  besides  pastors 
and  deacons  ;  and,   as  we  profess  to  copy   after  those 

'  See  Upham's  Ratio  Discip.  ch.  4. — Bacon's  Chh.  Manual, 
pp.  36—40.  1st  ed.— Pond's  Church,  sec.  b.— Mitchell's  Guide, 
J).  38,  2d  ed. 


iU  CONGREGATIONALISM. 

churches,  it  is  a  reasonable  question,  "Why  do  you  de- 
viate from  the  inspired  model  ?" 

We  reply, Because  we  believe  that  all  the  official  persons 
in  the  apostolic  churches,  except  elders  and  deacons, 
were  extraordinary  assistants,  designed  to  meet  the  pe- 
culiar exigencies  of  the  churches  in  their  early  exist- 
ence. This  conclusion  we  think  fully  authorized  by  the 
Scriptures  themselves.  In  the  Epistles  we  are  furnished 
with  several  distinct  catalogues,  more  or  less  full,  of  those 
who  were  employed  by  the  Holy  Ghost  in  the  days  of  the 
apostles,  in  converting  men  and  in  building  up  the 
churches.  In  1  Cor.  12: 28  we  have  as  complete  and  or- 
derly an  arrangernent  of  these  religious  helpers  as  can  any- 
where be  found.  It  is  as  follows  :  **  God  hath  set  some 
in  the  Church,  first  apostles,  secondarily  prophets,  thirdly 
teachers ;  after  that,  miracles,  then  gifts  of  healing,  helps,, 
governments,  diversities  of  tongues."  We  have  here 
eight  different  sorts  of  spiritual  men;  and  by  comparing 
this  verse  with  the  10th  verse  we  may,  perhaps,  add  ttoa 
tnore — those  possessing  the  power  of  discerning  spirits^ 
and  of  interpreting  tongues.  But  no  one,  it  is  presumed^ 
will  aver,  that  the  apostle  is  here  describing  the  ordinary 
and  permanent  officers  of  a  Christian  church.  He  is  evi- 
dently speaking  of  the  supernatural  gifts  and  graces  of 
the  Holy  Spirit,  and  of  the  persons  endowed  with  these 
several  gifts  and  qualifications  for  usefulness.  Compare 
1_1 1  vs.* 

In  Eph.  4: 11  we  have  another  list  of  the  gifts  imparted 
by  Christ  to  his  Church  :  and  "  He  gave  some  apostles 
[power  and  qualifications  to  become  apostles]  ;  and  some 
prophets;  and  some  evangelists ;  and  some  pastors  and 
teachers ;  for  the  perfecting  of  the  saints,  for  the  work 
of  the  ministry,  \^8La)i(yvlu(;,'\  for  the  edifying  of  the  body 
of  Christ :"  i.  e.  Christ,  on  leaving  this  world,  authorized 

*  The  reader  will  find  an  exceedingly  interestinjr  exhibition  of 
these  charismata — spiritual  gifts — of  the  apostolic  age,  in  Nean- 
der,  Hist.  Apost.  Chh.,  Vol.  I.  ch.5.  bk.  3. 


DOCTRINES.  71 

and  instituted  these  several  orders  of  religious  teachers, 
viz.  apostles,  prophets,  evangelists,  pastors  and  teachers; 
to  the  end,  that  their  labors  might  perfect  the  saints  in 
knowledge  and  holiness,  and  build  up  the  Church  in  this 
apostate  world. 

This  passage  seems  to  imply,  that  the  several  religious 
teachers  here  named  are  essential  to  the  accomplishment 
of  the  great  work  for  which  Christ  came  into  the  world  : 
and  that  the  Church  will  always  need,  and  should  always 
have  these  instrumentalities.  This  may  be  true,  and  yet 
it  may  not  be  true  that  the  church  should  always  have 
living  teachers  answering  to  the  four  or  five  kinds  above 
named.  Indeed,  from  the  very  character  of  some  of  these 
teachers,  it  is  a  settled  point,  that  the  churches  cannot 
have  them  as  permanent  officers ;  I  refer  particularly  to 
apostles  and  prophets.  I  know  not  that  any  body  pre- 
tends that  there  should  be  an  order  of  prophets  in  our 
churches.  Inspiration  being  indispensable  to  the  pro- 
phetic office,  prophets,  of  necessity,  cease  to  exist  so  soon 
as  the  gift  of  inspiration  is  withdrawn.  Still,  the  labors 
of  prophets  were  essential  to  the  establishment  of  Chris- 
tianity, and  their  recorded  predictions  will  be  of  great 
value  to  the  Church  in  all  periods  of  her  existence. 

Apostolic  Succession. 

In  respect  to  the  apostolic  office,  some  Episcopalians 
claim  that  this  should  be  continued;  and  assert  that,  in 
fact,  it  is  continued,  in  their  order  of  Bishops,  so  far  as 
superiority  in  "  ministerial  power  and  rights"  over  the 
elders  and  the  churches  is  concerned. 

It  will  assist  us  in  deciding  this  (juestion,  to  inquire — 
What  were  the  apostles  ?  The  Greek  word  translated 
apostle  (anoajoloi:,  apostolos),  means,  "one  who  is  sent 
with  commands,  or  with  a  message."  Thus  it  is  used 
in  John  13:  16,  "  The  servant  is  not  greater  than  his  lord  : 
neither  is  he  that  is  sent  (unoaioloc,  an  apostle),  greater 
than  he  that  sent  him."     And  in  2  Cor.  8:  23,  **  Whether 


72  CONGREGATIONALISIVI. 

any  do  inquire  of  Titus,  he  is  my  partner  and  fellow- 
lielper  concerning  you  :  or  our  brethren  be  inquired  of, 
they  are  the  messengers  [anouioloi,  the  apostles)  of  the 
churches,  and  tlie  glory  of  Christ."  So  Epaphroditus  is 
called  "  the  messenger,  [anoaxoXov,  the  apostle)  of  the 
church  of  Philippi."— Phil.  2:  25. 

This  title  is,  however,  applied  by  way  of  eminence  and 
distinction,  to  the  twelve  men  whom  Christ  selected  to 
be  his  personal  attendants,  and  witnesses  of  all  that  he 
did  and  said,  and  of  his  crucifixion,  resurrection,  and  as- 
cension ;  and  his  principal  agents  in  establishing  his 
kingdom  in  the  world.  This  is  expressed  by  Mark  3:  14, 
15,  "  And  he  ordained  twelve,  that  they  should  be  loith 
him,  and  that  he  might  send  them  forth  to  preach,  and  to 
have  power  to  heal  sicknesses,  and  to  cast  out  devils." 
So  Matthew  tells  us :  "  These  twelve  Jesus  sent  forth,'''' 
etc.  10:  5.  —  See  the  whole  chapter,  which  contains 
Christ's  instructions  to  his  apostles. 

If  from  these  instructions  we  turn  to  Christ's  last  in- 
terview with  his  chosen  eleven — Judas  having  aposta- 
tized— we  shall  find  the  same  character  assigned  to  them. 
Having  "  opened  their  understanding,  that  they  might 
understand  the  Scriptures,"  he  said  unto  them  :  **  Thus 
it  is  written,  and  thus  it  behoved  Christ  to  suffer,  and  to 
rise  from  the  dead  the  third  day  :  and  that  repentance 
and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations,  beginning  at  Jerusalem.  And  ye  are 
witnesses  of  these  things^ — Luke  24:  45 — 48.  That  the 
great  design  of  their  appointment  was  thus  understood  by 
the  apostles,  appears  from  the  words  of  Peter,  when 
they  were  about  to  select  one  to  fill  the  place  of  Judas, 
who  had  f^illen  by  transgression  from  his  high  calling: 
*  *  *'  Of  these  men  which  have  companied  with  us  all 
the  time  that  the  Jjord  Jesus  ivent  in  and,  out  among  us, 
beginning  from  the  baptism  of  John,  unto  that  same  day 
that  he  was  taken  up  from  us,  must  one  be  ordained  to  be 
a  witness,  with  us,  of  his  resurrection.^' — Acts  1:  21,  22. 

Now,  from  these  passages  it  is  evident,  that  the  prom- 


DOCTRINES.  73 

inent  and  distinctive  peculiarity  of  an  apostle  was  this — 
He  was  a  witness  for  Christ — a  chosen  niessencrer, 
sent  forth  to  bear  witness  to  what  he  had  seen  and  heard, 
of  what  Christ  did  and  said,  during  his  public  ministry; 
and  particularly,  to  his  resurrection  from  the  dead ;  for  it 
was  on  this  fact  that  the  entire  truth  of  the  Christian  sys- 
tem was  made  to  rest. — See  1  Cor.  15:  14,  17. 

In  further  confirmation  of  this  view  of  the  apostolic 
character  and  work,  see  Acts  2:  32.  3: 15.  4:  20,  33. 
5:  30—32.  10:  39—41.  13:  31.  1  Pet.  5:  1.  That  Paul 
was  not  an  exception,  see  Acts  22:  14,  15  and  26:  16, 
22,23.  ICor.  9:  1,2.  15:8. 

So  far,  then,  as  the  distinctive  peculiarity  of  the  apos- 
tolic office  is  concerned,  it  is  manifest,  that  the  apostles 
can  have  no  modern  successors.  We  need  their  testi- 
mony to  the  important  truths  of  the  Christian  system ; 
and  in  their  inspired  writings  we  have  this  testimony. 
But,  as  to  such  an  order  of  living  Christian  teachers  as 
were  the  apostles,  it  is  impossible,  except  by  a  miracle, 
that  there  should  be  such  now. 

It  may  be  asked:  "Did  not  the  apostles  possess  and 
exercise  a  superiority  in  *  ministerial  power  and  rights' 
over  other  religious  teachers,  and  over  the  early  Christian 
churches,  which  may  be  transmitted  to  modern  succes- 
sors ?"  In  turn  it  may  be  asked  :  Did  the  apostles  pos- 
sess or  exercise  any  superiority  over  other  teachers,  or 
over  the  churches,  which  was  not  founded  on  their  pe- 
culiar relation  to  Christ  as  his  chosen  witnesses  and 
specially  commissioned  and  qualified  agents  ?  And,  if 
they  did  not,  could  they  transmit  this  superiority  to  any 
persons  not  holding  this  relation  to  Christ,  and  not  pos- 
sessing these  supernatural  qualifications  ? 

That  their  authority  over  others  was  based,  exclusively, 
on  these  extraordinary  and  incommunicable  peculiarities, 
seems  to  us  evident  from  the  usual  form  of  introduction 
in  the  epistles:  "Paul  a  servant  of  Jesus  Christ,  called 
to  be  an  apostle,'"  etc.  —  "  Peter  an  apostle  of  Jesus 
Christ."     That  it  was  on  their  character  as  the  inspired 


74  CONGREGATIONALISM. 

apostles  of  Jesus  Christ  that  they  relied  for  authority  over 
the  churches,  is  further  apparent  from  numerous  express 
references  to  this  fact :  e.  g.  2  Cor.  2:  10,  where  the 
apostle  declares,  that  in  granting  forgiveness  to  the  peni- 
tent offender,  he  acted  *'  in  the  person  of  Christ, ^^ — iv 
TiQoaiono)  Xqiaxov — as  the  representative  of  Christ.  The 
same  idea  is  repeated  in  the  17th  verse,  "speak  we  in 
Christ;"  i.  e.  **  in  the  name  of  Christ,  as  his  legates." 
In  the  10:  8,  Paul  speaks  of  the  "  authority  "  which 
Christ  had  given  him  for  the  edification  of  the  Church ; 
and  in  the  11:  5,  he  declares  his  belief  that  he  "was  not 
a  whit  behind  the  very  chiefest  of  the  apostles :"  and  this 
he  gives  as  a  reason  why  his  authority  should  be  regarded 
by  the  Corinthians.  In  the  12th  chapter,  throughout,  he 
defends  his  claim  to  the  confidence  and  obedience  of  the 
churches,  by  the  evidence  he  had  furnished  of  his  apos- 
tolic and  inspired  character.  He  says  :  "  In  nothing  am 
I  behind  the  very  chiefest  apostles,  though  I  be  nothing. 
Truly  the  signs  of  an  apostle  were  wrought  among  you 
in  all  patience,  in  signs,  and  wonders,  and  mighty  deeds." 
—See  also  13:  2,  3, 10.  Gal.  1:  11,  12.  2:  2,  6—10.  4: 
14.  Eph.  3:  1—7. 

These  texts  seem  fully  to  authorize  the  belief,  that  the 
apostles  spoke  and  acted  authoritatively,  solely  on  the 
ground  of  their  apostolic  and  inspired  character.  The 
reason  why  Paul  had  occasion  to  insist  so  much  upon 
his  apostolical  character  was,  that  many  persons,  par- 
ticularly the  false  teachers,  questioned  and  denied  his 
right  to  speak  with  authority  in  the  churches:  because, 
as  they  said,  he  was  not  an  apostle,  chosen  of  Christ,  and 
empowered  to  act  in  his  name.  The  fact  that  Paul 
deemed  it  sufficient  to  establish  his  apostolical  character, 
in  order  to  silence  these  opposers,  proves  conclusively, 
that  the  ground  of  the  apostolical  superiority  over  other 
teachers,  and  over  the  churches  was,  that  they,  the  apos- 
tles, were  Christ's  chosen  witnesses,  and  specially  and 
divinely  authorized  and  qualified  agents.  But  for  this, 
they  would  have  possessed  no  more  authority  than  other 


DOCTRINES.  T5 

teachers.  These  peculiarities  of  character  they  could  not, 
however,  transmit  to  others :  consequently,  they  could 
not,  as  apostles,  have  any  successors. 

It  deserves  remark,  that  Episcopalians,  though  in  their 
controversies  with  Congregationalists  and  Presbyterians, 
they  assert  that  their  bishops  are  successors  of  the  apos- 
tles, in  their  superiority  over  the  churches,  and  in  "  minis- 
terial rights  and  power,"  yet,  in  arguing  with  the  Papists, 
find  it  necessary  to  maintain  the  same  views  of  the  apos- 
tolic office  which  we  do.     For  example,  the  learned  Dr. 
Barrow,  in  his  work  on  the  "Pope's  Supremacy,"  asserts, 
that  "  The  apostolical  office,  as  such,  was  personal  and 
temporary ;  and  therefore,  according  to  its  nature  and 
design,  not  successive  or  communicable  to  others,  in  per- 
petual descendence  from  them.     It  was,  as  such,  in  all 
respects  extraordinari/ ,  conferred  in  a  special  manner, 
designed  for  special  purposes,  discharged  by  special  aids, 
endowed  with  special  privileges,  as  was  needful  for  the 
propagation  of  Christianity  and  founding  of  churches." 
Helhen  goes  on  to  specify — that  it  was  necessary  that 
an  apostle  should  have  "  an  immediate  designation  and 
commission  from  God  "  *  *  —  '*  should  be  able  to  at- 
test concerning  our  Lord's  resurrection  or  ascension"  *  * 
— "  be  endowed  with  miraculous  gifts  and  graces"  *  * 
perhaps  be  able  "  to  impart  spiritual  gifts" — that  "his 
charge  was  universal  and  indefinite" — "  that  the  whole 
world  was  his  province' ;"  *  *  and  that,  by  the  "  infallible 
assistance"  afforded  him,  he  could  govern  in  "  an  absolute 
manner."     He  continues :  "  Now  such  an  office,  con- 
sisting of  so  many  extraordinary  privileges  and  miracu- 
lous powers,  which  were  requisite  for  the  foundation  of 
the  Church,  and  the  diffiision  of  Christianity,  against  the 
manifold  difficulties   and   disadvantages  which   it  then 
needs  must  encounter,  icas  not  designed  to  continue  by 
derivation ;  for  it  containeth  in  it  divers  things  which 
apparently  were  not  communicated,  and  which  no  man, 
without  gross  imposture  and  hypocrisy,  could  challenge 
to  himself. 


"76  CONGREGATIONALISM. 

"  Neither  did  the  apostles  pretend  to  communicate  it ; 
they  did  indeed  appoint  standing  pastors  and  teachers  in 
each  church;  they  did  assume  fellow-laborers  or  assist- 
ants in  the  work  of  preaching  and  governance;  but  they 
did  not  constitute  apostles,  equal  to  themselves  in  au- 
thority, privileges,  or  gifts;  for,  'who  knoweth  not,^ 
saith  St.  Austin,  '  that  principate  of  apostleship  to  be 
preferred  before  any  episcopacy  ?'  'And  the  bishops^ 
saith  Bellarmine,  '  have  no  part  of  the  true  apostolical 
authority.^  "*  —  He  elsewhere  teils  us,  that  "  the  most 
ancient  writers,  living  nearest  to  the  fountains  of  tradi- 
tion" *  *  "do  exclude  the  apostles  from  the  episcopacy," 
!.  e.  they  do  not  reckon  them  as  bishops ;  or  "  were  not 
assured  in  the  opinion,  that  the  apostles  were  bishops,  or 
that  they  did  not  esteem  them  bishops  in  the  same  notion 
of  others."t 

Evangelists. 

Having  given  our  reasons  for  supposing  that  the  au- 
thoritative and  controlling  power  of  the  apostles  over  the 
churches  and  their  ministers  cannot  be  transmitted  to 
successors,  we  may  pass  to  the  consideration  of  another 
order  of  religious  teachers — that  of  Evangelists. 

Evangelists  are  ranked  next  to  prophets.  There  is 
much  difference  of  opinion  respecting  the  character  and 
the  work  of  an  ancient  evangelist.  The  Greek  word  [day- 
ysliffTtjg,  euangelistes)  means  literally,  "  one  who  an- 
nounces joyful  news,"  a  preacher  of  the  gospel ;  hence, 
some  have  questioned  whether  it  designated  a  distinct 
order  of  religious  teachers.  That  it  did,  seems  to  me 
evident  from  the  use  of  the  term  in  Eph.  4:  11  ;  '*  He 
gave  some  apostles,  and  some  prophets,  and  some  evan- 
gelists, and  some  pastors  and  teachers."  Evangelists  are 
thus  made  as  distinct  from  apostles  and  prophets  as  pas- 

*  See  under  Supposition  II.  §  4.  Vol. VII.  pp.  201— 203.  Al- 
60  Supp.  I.  Arg.  I.  §  13 — 15.  pp..  168 seq. 

t  Supp.  IV.  throughout,  particularly  §  G.  —  Dr.  CaiupbeU 
presents  very  nearly  the  same  general  view  of  the  apostolic 
fiJaaracter,  etc.,  as  Dr.  Barrow. — See  Lee.  5. 


DOCTRINES.  77 

(ors  and  teachers  are.  We  find  the  word  used  in  two 
other  places,  Acts  21:  8,  where  Philip  is  called  an  "  evan- 
gelist ;"  and  2  Tim.  4:  5,  where  Timothy  is  exhorted 
to  do  '*  the  work  of  an  evancjelist." 

The  best  commentators  agree  that  evangelists,  in  the 
apostolic  age,  were  religious  teachers  who  had  not  the 
permanent  care  of  any  particular  church,  nor  any  fixed 
place  of  abode  ;  but  were  sent  by  the  apostles  into  dif- 
ferent cities,  that  they  might  either  preach  the  gospel  to 
the  heathen,  or  carry  on  the  work  of  evangelization  al- 
ready begun  by  the  apostles. — See  Kuinoel,  Acts  21:  8. 
Blfd.  on  Eph.  4:  11.  Doddr.  ib.  Mckt.,  Henry,  Scott, 
Burkitt.  Neander  takes  the  same  view  of  the  Evancrelist : 
"  Next  to  these  [the  apostles]  were  the  missionaries  or 
evangelists." — Hist. of  Apostolical  Church,  Vol.  I.  p.  173, 
So  does  Dr.  Campbell,  Lect.  V.  p.  78. 

This  account  agrees  with  what  Eusebius  tells  us,  Bk, 
III.  ch.  37  of  Cruse's  Transl.  or  33  chap,  of  Hanmer's. 
Mosheim  (Vol.  I.  pp.  66,  67,  Harper's  ed.)  supposes  that 
many  of  the  original  seventy  disciples,  chosen  and  sent 
forth  by  Christ,  were  evangelists. 

These  important  agents  in  promoting  Christianity,  so 
far  as  they  were  endowed  with  miraculous  gifts,  can  have 
no  successors  :  their  office,  in  other  respects,  was  sub- 
stantially the  same  as  that  of  a  missionary  of  modern  days ; 
whose  ministerial  work  is  the  same  as  that  of  an  or- 
dained elder. 

Entertaining  such  views  as  have  now  been  submitted, 
Congregationalists  can  recognize  but  one  order  of  re- 
ligious teachers,  viz.  that  of  Elders,  sometimes  called 
pastors,  teachers,  bishops. 

Thus  far,  Presbyterians  and  Congregationalists  per- 
fectly agree :  and  upon  this  point  there  has  ever  been  an 
entire  agreement  among  all  who  have  advocated  our  de- 
nominational peculiarities. 

Upon  some  other  points,  modern  Congregationalists 
differ  from  their  Presbyterian  brethen  and  also  from  the 
fathers  of  their  own  denomination.  To  these  points 
we  will  next  attend. 


7S  CONGREGATIONALISMS 


Teachers,  Ruling  Elders,  and  DeaconesseSi 

Our  religious  ancestors  recognized  a  distinction,  in 
office — not  in  grade — between  Pastors  and  Teachers: 
they  also  admitted  the  office  of  Ruling  Elder ;  though 
they  gave  the  elders  no  such  judicial  power  as  Presbyte- 
rians do.*    They  had  among  them,  too,  the  office  of  Dea- 

*  Governor  Hutchinson,  in  his  "  History  of  Massachusetts 
Bay,"  gives  the  Ibllowing  account  of  the  Ruling  Elder.  "Most 
of  the  churches — not  all — had  one  or  more  ruling  elders.  In 
matters  of  offence  the  ruling  elder  after  the  hearing,  asked  tlie 
church  if  they  were  satisfied  ;  if  they  were  not,  he  left  it  to  the 
pastor  or  teacher  to  denounce  the  sentence  of  excommunication, 
suspension,  or  admonition,  according  as  the  church  had  deter- 
mined. 

"  Matters  of  offence,  regularly,  were  first  brought  to  the  ruling 
elder  in  private,  and  might  not  otherwise  be  told  to  the  church. 
It  was  the  practice  for  the  ruling  elders  to  give  public  notice  of 
such  persons  as  desired  to  enter  into  church  iellowship  with 
them  ;  and  of  the  time  proposed  for  admitting  them,  if  no  suffi" 
cient  objection  was  offered  ;  and  when  the  time  came,  to  require 
all  persons  who  knew  any  just  grounds,  to  signify  them  . 

"  When  a  minister  preached  to  any  other  than  his  own  church 
the  ruling  elder  of  the  church,  after  the  psalm  was  sung,  said 
publicly  : '  If  this  present  brother  have  any  word  of  exhortation 
for  the  people  at  this  time,  in  the  name  of  God,  let  him  say  on.' 

''  The  ruling  elder  also  read  the  Psalm. 

"  When  a  member  of  one  church  desired  to  receive  the  sa- 
crament at  another,  he  came  to  the  ruling  elder,  who  proposed  his 
name  to  the  church, for  their  consent. 

^'  At  the  communion  they  sat  with  the  minister. 

"  They  were  considered,  without  doors,  as  men  for  advice  and 
counsel  in  religious  matters;  they  visited  the  sick;  and  had  a 
general  inspection  and  oversight  of  the  conduct  of  their  brethren. 

"  Every  thing  which  I  have  mentioned,  as  the  peculiar  pro- 
vince of  the  ruling  elder;  so  far  as  it  was  in  itself  necessary  or 
proper,  may  with  propriety  enough  be  performed  by  the  minister. 

"  It  is  not  strange,  therefore,  that  this  office,  in  a  course  of 
years,  sunk  into  an  almost  entire  desuetude  in  the  churches.  In- 
deed the  multiplying  unnecessary,  and  mere  nominal  offices  or 
officers,  whose  duties  and  privileges  are  not,  with  certainty, 
agreed  upon  and  determined,  seems  rather  to  have  had  a  natural 
tendency  to  discord  and  contention,  than  harmony  and  peace." 
Vol.  I.  pp. 426, 427. 


DOCTRINES. 


79 


coness  or  Reliever,  in  conformity  with  the  practice  of 
the  apostolic  churches.  These  several  offices  are  recog- 
nized in  the  Confession  of  the  North  of  England  Con- 
gregational church,  as  early  as  1589.  And,  (with  per- 
haps the  exception  of  Deaconess)  by  the  London  Con- 
gregational church,  formed  1593.* 

Thomas  Hooker  believed  that  the  New  Testament 
authorized  these  five  church  officers : — Pastors,  Teach- 
ers, Ruling  Elders,  Deacons  and  Deaconesses.f  The 
Cambridge  Platform,  framed  the  same  year  that  Hooker 
wrote,  mentions  the  same  church  officers;  :|:  though  it 
speaks  of  the  Deaconess  as  a  church  officer  less  essential 
to  the  interests  of  the  churches  than  are  the  other  officers. 
Its  language  is :  "  The  Lord  hath  appointed  ancient 
widows,  when  thy  may  be  had,  to  minister  in  the  church, 
in  giving  attendance  to  the  sick,  and  to  give  succor  un- 
to them  and  others  in  like  necessities:"  1  Tim.  5:  9,10. 
— Chap.  7.  §7.  When  the  '  Ratio  Disciplinae,  Frat. 
Nov-Anglorum'  was  published,  in  1726,  the  office  of 
Deaconess  seems  to  have  been  entirely  dropped  ;  and  that 
of  Ruling  Elder  extensively  questioned,  and  **  almost 
extinguished." — See  Art.  7.  Both  were  at  length  given 
up  by  our  churches  ;  as  was  that  of  Teacher,  in  distinction 
from  Pastor  :  and  now,  but  two  kinds  of  church  officers — • 
Pastors  and  Deacons  —are  recognized  by  Congregation- 
alists  as  jure  divino — required  by  the  Scriptures.  Even 
from  the  time  that  the  Cambridge  Platform  was  laid, 
(1648),  there  were  some  persons  in  our  churches,  ac- 
cording to  Mather,  who  could  not  "  see  any  such  officer 
as  we  call  a  Ruling  Elder,  directed  and  appointed  in  the 
word  of  God."  And  as  early  as  1702,  Cotton  Mather 
wrote :  "  Our  churches  are  nmv  nearly  destitute  of 
of  such  helps  in  government."  —  Magnalia,  Bk.  5. 
ch.  17.  §  4. 

*  Hist.  Con^.  App.  No.  1.     Also,  p.  277. 

t  Survey  of  Chh.  Discip.  P.  H.  ch.  1.     Printed  in  1648. 

t  Chapters  6  and  7. 


80  CONGREGATIONALISM. 

Before  we  examine  the  evidence  tending  to  show  that 
pastors  and  deacons  are  the  only  divinely  constituted, 
permanent  church  officers,  it  may  be  well  to  consider, 
why  our   churches  have  given  up  the  other  officers  : 

(1)  As  it  respects  the  office  of  Teacher. 

This  office,  in  distinction  from  that  of  pastor,  was 
built  on  what  the  apostle  says,  Eph.  4:8,  11 . — "  When  he 
[Christ]  ascended  up  on  high,  he  led  captivity  captive, 
and  gave  gifts  unto  men:  And  he  gave  some,  apostles; 
and  some,  prophets ;  and  some,  evangelists;  and  some, 
pastors  and  teachers,^''  etc.  This  text  was  supposed  to 
teach,  that  our  churches  should  have  both  pastors  and 
teachers.  The  very  arrangement  of  the  text,  however, 
suggests,  that  a  different  interpretation  ought  to  be  given 
to  the  last  clause.  This  does  not  read,  as  the  preceding 
do,  some  pastors;  and  some  teachers;  but  "  some  pas- 
tors and  teachers  ;"  which  arrangement  certainly  allows, 
if  it  does  not  require,  that  the  same  officer  should  be  both 
pastor  and  teacher:  especially,  as  feeding  the  church  of 
God — i.  e.  instructing  it — is  declared  to  be  an  impor- 
tant part  of  the  pastor's  work. — See  Acts  20:  28.  1  Pet. 
5:  1 — 4.  Compare  these  passages  with  1  Cor.  12:  28., 
where  the  apostle,  in  describing  the  provision  made  by 
God  for  the  edification  of  his  Church,  enumerates — 
"  first,  apostles,  secondly,  prophets,  thirdly,  teachers,  af- 
ter that,  miracles,"  etc.  Now,  unless  he  includes  the 
pastor  in  the  term  teacher,  he  has  entirely  omitted  this 
most  important  church  officer.  He,  doubtless,  used  the 
term  as  synonymous  with  pastor.  Indeed,  the  two  offi- 
ces seem  naturally  to  run  into  each  other:  and  this  very 
difficulty  of  keeping  them  separate,  may  have  helped  to 
convince  our  fathers  that  they  had  misinterpreted  the 
passage  on  which  the  distinction  had  been  founded. 

(2)  We  come  next  to  speak  of  Ruling  Elders. 

The  principal  foundation  on  which  this  order  of  church 
officers  is  built,  is  1  Tim.  5:  17. — "  Let  the  elders  that 
rule  well  be  counted  worthy  of  double  honor  [(5mb]?  rt- 
fxriq  may  denote   both  competent  reward  and  suitable  re- 


t>OCTRINES.  81 

^pect] — especially  they  who  labor   in   the  word  and  doc- 
trine." 

This  passage  was  supposed  by  our  fathers,  and  is  still 
believed  by  our  Presbyterian  brethren  to  teach,  that  there 
should  be  one  order  of  elders  who  should  be  simply  rulers 
in  the  churches:  and  another,  answering  to  our  pastors 
and  teachers,  who  should  labor  in  word  and  doctrine 
also. 

To  this  inference,  it  is  objected :  First,  that  the  verse 
maybe  otherwise  construed;  and  that,  without  violence 
to  the  original :  e.  g.  especially  as  they  labor  in  word 
and  doctrine — fiuXtaiaol  xoiiioipjeg  iv  ko/u  xtxl  didauxaXla. 
The  word  rendered  labor  {xomaivTsg)  means,  literally, — 
ivearing  out,  fainting  through  icearincss ;  and  the  ex- 
pression— especially  those  wearing  themselves  out,  etc. 
intimates,  that  the  apostle,  instead  of  designating  two 
kinds  of  elders,  and  saying  that  the  latter  had  special 
claims  on  the  bounty  and  respect  of  the  churches ;  in- 
tended rather  to  be  understood,  that,  though  all  their  di- 
vinely constituted  leaders  and  guides  were  deserving  of 
a  liberal  support  (for  this  is  evidently  the  meaning  of 
double)  and  the  respect  of  the  churches — yet,  more  es- 
pecially did  those  spiritual  guides  and  rulers  (a  general 
name  for  those  who  had  the  care  of  the  churches)  de- 
serve this  compensation  and  respect,  who  were  eminent- 
ly faithful  and  laborious  in  their  pastoral  and  ministeri- 
al duties; — those  who  were  wearing  out  their  very  lives 
for  their  people. — See  Upham's  Ratio,  §  38.  Limborch, 
in  Doddridge;  and  Scott,  and  Henry,  in  loc. 

Secondly.  In  support  of  the  general  position  alluded 
to  above,  it  may  be  further  remarked :  that,  while  there 
is  scarcely  another  text  which,  independently  of  this, 
would  even  suggest  that  there  should  be  an  established 
eldership  for  ruling  the  churches  merely,  there  are  seve- 
.  ral  passages  which  connect  ruling  and  teaching  together, 
as  the  appropriate  work  of  those  who  have  the  care  of 
the  churches :  e.  g.  1  Thess.  5:  12,  13—"  We  beseech 
you  brethren,  to  know  them  which  labor  among  you  and 


82  CONGREGATIONALISM. 

are  over  you  in  the  Lord — [the  same  words  are  here  em* 
ployed  as  in  1  Tim.  5:  17 — xonihivrag  *  *'  y,a.l  nQoiaiajji^ 
rovg] — and  admonish  you;  and  to  esteem  them  very 
highly  in  love  for  their  works'  sake."  *  * 

The  natural  and  obvious  construction  of  this  passage 
will  teach  us,  that  one  and  the  same  order  of  persons  is 
here  spoken  of:  viz.  such  as  labor  in  word  and  doctrine 
— preside  in  the  assemblies  of  the  church — and  act  as 
the  mouth  of  the  church  in  admonishing  the  unruly;  and 
if  so,  then  this  text  throws  light  on  that  in  1  Timothy  j 
and  is  very  nearly  a  parallel. 

Another  passage  of  the  same  general  import  may  be 
found  in  Heb.  13:  7,  17,  24  ;  "  Remember  them  which 
have  the  rule  over  you,  who  have  spoken  unto  you  the 
word  of  God"  *  *  or  more  correctly — "  Remember  those 
who,  having  presided  over  you,  have  spoken  to  you  the 
word  of  God." — See  Doddridge. 

These  rulers  {i)yovfjsvo}v)  are  allowed  by  almost  all  ex- 
positors, to  be  the  same  as  those  spoken  of  in  Timothy. 
— See  Doddridge,  Macknight,  Bloomfield.  And  to  these 
rulers,  presidents,  or  guides  is  expressly  assigned  the 
work  of  teaching  the  word  of  God. — See  also,  verses  17, 
24.  Now,  these  passages  furnish  no  intimation  that 
there  were  any  rulers  established  in  the  churches  ex- 
cept such  as  ivatchcd  for  souls — spoke  the  word  of  God 
— labored  in  the  word  and  doctrine ;  or,  in  other  words, 
such  as  were  the  pastors  and  overseers  of  the  churches. 

Another  text,  somewhat  relied  on  by  the  advocates  of 
Ruling  Elders,  is  1  Cor.  12:  28;  *'God  hath  set  some 
in  the  church,  first  apostles,  secondarily  prophets,  thirdly 
teachers;  after  that,  miracles,  then  gifts  of  healing, 
helps,  governments,  diversities  of  tongue." 

But  this  passage  is  too  weak  to  stand  alone  in  the  con- 
troversy. The  apostle  indeed  speaks  of /it-^s  {avjilrmjug, 
those  who  aid,  assist,  etc.)  but  we  may  just  as  well  sup- 
pose this  expression  refers  to  any  other  kind  of  aid  or  as- 
sistance as  that  of  ruling.  The  word  governments  (xt;- 
fitgvria-eig),  means  the  office  of  governor,  director,  or  su- 


DOCTRINKS.  83^ 

perintendent ;  but,  why  should  we  suppose  a  ruling  elder 
referred  to  here,  rather  than  a  bishop  or  pastor,  as  Wahl 
supposes  ? — See  Lexicon. 

There  is,  however,  another  and,  as  it  seems  tome,  an 
entirely  satisfactory  way  to  dispose  of  this.  It  is  this: 
The  apostle  in  the  12th  and  13th  chapters  of  1  Cor.  is 
treating,  not  of  the  ordinary,  and  cstablishecl,  and  perma- 
nent officers  o^  the  churches  of  Christ,  but  of  the  spiritu- 
al and  miraculous  gifts,  which,  for  wise  and  obvious 
reasons,  God  bestowed  on  many  of  the  early  Chiistians. 
This  is  perfectly  obvious  from  the  first  eleven  verses  of 
the  12th  chapter.  So  that,  should  it  be  admitted,  that 
among  these  diversified  gifts  of  the  Spirit,  the  gift  of 
government — or  eminent  qualifications  for  administering 
the  government  of  the  churches — was  imparted  to  some 
of  the  elders  who  had  been  ordained  over  them;  it  would 
by  no  means  follow,  that  these  gifted  ones  were  simply 
rulers  or  governors,  and  not  teachers;  much  less  would 
it  follow,  that  there  should  be  such  an  order  of  ruling 
elders  in  our  churches. 

This  passage,  and  one  nearly  parallel,  in  Rom.  12:  6 
— 9,  instead  of  authorizing  the  establishment  of  a  bench 
of  mere  ruling  elders  in  each  church,  would  rather  go  to 
countenance  the  practice  early  adopted  by  the  churches, 
and  the  first  step  towards  Diocesan  Episcopacy,  of  choos- 
ing one  of  their  several  elders  to  act  as  a  leader,  guide, 
and  governor  or  overseer  in  each  church ;  who  finally 
received  the  title  of  inlaxonog,  the  bishop,  or  Tr^oforw?, 
the  president.  But,  to  our  minds,  the  passage  furnishes 
authority  neither  for  ruling  elders  nor  diocesan  bishops; 
but  simply  informs  us,  that  among  other  miraculous  gifts 
imparted  to  the  early  Christians  was  that  of  unusual  skill 
in  governing.  And  this,  surely,  was  not  less  important 
to  the  welfare  of  the  churches  than  the  gift  of  healing,  or 
of  discerning  spirits,  or  of  interpreting  tongues. 

Thirdly.  There  is  one  other  view  of  this  controversy 
about  ruling  elders  which  we  deem  very  important,  and 
conclusive  in  our  favor;  viz.  that  no  description  of  their 


84  CONGREGATIONALISM. 

• 

qualifications,  etc.  is  any  where  given  in  the  New  Testa* 
inent ;  nor  any  directions  for  choosing  and  ordaining 
them.  We  certainly  might  reasonably  expect  that  Paul 
in  his  directions  to  Timothy  or  Titus,  who  were  employ- 
ed in  setting  in  order  churches,  would  give  some  hint 
about  this  important  order  of  church  officers,  if  indeed 
they  werejwre  divino,  and  intended  to  be  permanent  in 
the  churches.  We  find  directions  about  elders  or  pas- 
tors/and  also  about  deacons;  but  nothing  here  or  else- 
where about  the  peculiar  qualifications  of  an  intermediate 
order.  We  feel  justified,  therefore,  in  the  inference,  that 
such  officers  as  ruling  elders  are  not,  by  Divine  authority, 
established  in  Christian  churches. 

I  have  now  said  what  seems  to  be  necessary  to  explain 
why  modern  Congregationalists  cannot  recognize  the 
office  of  ruling  elder.  I  might  add  to  the  above,  as  col- 
lateral considerations  against,  this  order, — the  danger  of 
conflict  with  pastors  in  the  administration  of  church  gov- 
ernment — the  difficulty  of  procuring  in  most  of  our 
churches,  besides  the  necessary  number  of  deacons,  a 
sufficient  number  of  persons  suitably  qualified  for  ruling 
eiders — and  yet  further,  that  the  deacons  can  ordinarily 
furnish  the  pastors  with  all  needed  counsel  and  help  in 
the  administration  of  church  government ;  all  these  con- 
siderations might  be  urged  as  arguments  against  this  of- 
fice as  a  prudential  arrangement.  But  I  have  already 
dwelt  quite  long  enough  upon  this  question.  The  con- 
clusion of  the  whole  matter  is  this :  modern  Congrega- 
tionalists have  dropped  the  office  of  ruling  elder  in  their 
churches,  because  they  cannot  find  satisfactory  evidence 
that  there  ever  was  such  an  order  of  men  as  rullnor  elders 
in  the  churches;  or,  if  there  were,  that  they  were  other 
than  miraculously  qualified  for  their  temporary  work  in 
the  apostolic  churches.* 

*  In  Mosheim's  Commentfiries,  or  Larger  l^Jistory  of" the  first 
three  centuries,  is  a  long  note,  in  which  tliis  question  of  Ruling 
Elders  is  discussed,  and  the  views  expressed  above  generally 
maintained.— Vol.  I.  pp.  215—218. 


DOCTRINES.  .  85 

(3)  The  same  view  substantially  may  he  taken  of 
another  class  of  church  officers  mentioned  in  the  New 
Testament — the  Deaconesses.  These  were  an  order  of 
helpers,  which  the  peculiarities  of  Eastern  manners  and 
customs  rendered  necessary  to  the  primitive  churches. 
Every  reader  of  ancient  history  must  be  aware,  that  in 
most  Oriental  countries  familiar  social  intercourse  be- 
tween the  sexes  was  not  allowed.  Even  to  this  day, 
an  Eastern  lady  would  regard  herself  as  degraded  were 
she  exposed  to  the  gaze  of  the  other  sex.  Hence  the 
practice  of  veiling  the  face  ;  and  in  some  instances,  even 
the  whole  person. 

To  meet  this  state  of  things  among  the  people  to  whom 
the  gospel  was  first  preached,  it  became  expedient  to  ap- 
point aged  women,  usually  widows,  to  administer  to  the 
necessities  of  the  female  disciples  ;  to  visit  them  in  sick- 
ness ;  to  distribute  among  them  the  charities  of  the 
church  ;  and,  in  various  other  ways,  to  minister  to  their 
wants  both  temporal  and  spiritual. 

To  these  females,  reference  is,  perhaps,  made  in  1 
Tim.  5:  9,  10  ;  "  Let  not  a  widow  be  taken  into  the  nmn- 
her  (that  is,  of  the  deaconesses)  under  threescore  years 
old,"  etc. 

Phebe,  spoken  of  by  the  apostle,  Rom.  16:  1,  was  one 
of  this  number  :  "  I  commend  unto  you  (or  I  introduce 
to  your  Christian  confidence)  Phebe,  our  sister,  which 
is  a  servant  (^mxoroy,  a  deacon)  of  the  church  at  Cen- 
chrea." 

From  Ecclesiastical  History  we  learn  that  these  dea- 
conesses were  set  apart  to  their  office  by  imposition  of 
hands.  "  Yet  we  are  not  to  imaorine,  that  this  consecra- 
tion,"  says  Bingham,  "gave  them  any  power  to  execute 
any  part  of  the  sacerdotal  office  *  *  .  Women  were  al- 
ways forbidden  to  perform  any  such  offices  as  those."  *  * 
".Some  heretics,  indeed,"  as  Tertullian  observes,  "  allow- 
ed women  to  teach,  and  exercise,  and  administer  bap- 
tism ;  but  all  this,"  he  says,  "  was  against  the  rule  of  the 
apostle."  *  *  *  *     Epiphanius,   a  Christian   father  who 


86  CONGREGATIONALISM. 

died  about  A.  D.  403,  says:  "There  is  indeed,  an  or- 
der of  deaconesses  in  the  church,  but  their  business  is 
not  to  sacrifice,  or  perform  any  part  of  the  sacerdotal 
office,  *  *  but  to  be  a  decent  help  to  the  female  sex  in 
the  time  of  their  baptism,  sickness,  affliction  or  the 
like."* 

If  the  primitive  churches  were  authorized  to  ordain 
these  *'  female  public  servants,  or  deaconesses" — which, 
however,  the  Scriptures  nowhere  intimate — it  is  very  ob- 
vious that  they  were,  like  several  other  servants  of  the 
churches  in  those  days,  extraordinary^  and  not  designed 
for  permanent  church  officers;  but  appointed  simply  to 
meet  the  exigencies  of  the  church  in  Eastern  countries; 
and  consequently,  that  when  these  exigencies  ceased, 
or  among  a  people  of  different  habits,  the  office  itself 
should  be  discontinued. 

Setting  aside  the  apostles,  and  those  spiritual  persons, 
and  extraordinary  assistants  whose  claims  have  been 
now  considered,  we  have  remaining,  as  constituted  and 
permanent  officers  in  the  church  of  Christ: 

1.  Elders.  These  were  ordained  persons,  who  had 
the  charge  of  particular  churches  ;  and,  so  far  as  we  are 
informed,  had  no  ecclesiastical  authority  in  any  other 
church  than  that  "  over  which  the  Holy  Ghost  had  made 
them  overseers." 

The  account  of  the  second  visit  of  Paul  and  Barnabas 
to  the  churches  of  Asia  Minor  (Acts  14:  21 — 23)  con- 
firms this  view.  We  read  :  "  And  when  they  had  or- 
dained them  elders  in  every  church,  and  had  prayed  with 
fasting,  they  commended  tliem  to  the  Lord  in  whom  they 
had  believed."  Now,  the  unavoidable  inference  from 
this  passage  is,  that  these  churches,  which  were  founded 
by  the  labors  of  the  apostles,  were  each  of  them  furnished 
with  one  elder  or  more.     The  number  was  probably  reg- 

*  "  Antiquities  of  the  Christian  Clinrch,"  Book  II.  ch.  22.  §  7. 
See  a  full  account  of  this  matter  in  Coleman's  Christ.  Antiqui- 
ties, pp.  1 15 — 118. 


DOCTRINES.  87 

iilated  by  the  size  of  the  church  and  the  circumstances 
of  the  elders.  It  is  probable  that  most  of  the  primitive 
elders  were  men  who  labored  at  some  trade  or  secular 
business  most  of  their  time.  Hence,  in  part,  the  neces- 
sity of  ordaining  several  elders  over  a  single  church,  if 
that  church  was  large. — See  Acts  14:  23.  15:  6.  20:  17. 
2J:  18.  Phil.  1:  1.  1  Thess.  5:  12.  Tit.  1:  5. 

Another  reason  for  the  plurality  of  elders  in  the  prim- 
itive churches,  may,  perhaps,  be  found  in  the  fact,  that 
the  larger  churches,  in  times  of  persecution  particularly, 
were  compelled  to  meet  in  small  companies,  in  private 
houses,  in  vaults,  or  caves,  and  other  places  of  security, 
in  order  to  worship  God  unmolested:  each  of  these  as- 
semblies would  need  an  elder  to  conduct  its  religious 
services;  and  thus  several  overseers  would  be  necessary 
for  a  single  church  of  any  considerable  size.  Then 
again,  the  elders  were  specially  exposed  to  be  cut  off  by 
persecution;  and  if  there  had  been  but  one  to  a  church, 
that  church  might,  any  day,  have  been  left  destitute  of  a 
teacher  and  overseer. 

In  proof  that  the  elders  of  the  primitive  churches  were 
the  same  order  of  men  that  are  sometimes  called  pastors, 
overseers,  and  bishops,  reference  may  be  made  to  the  epis- 
tle of  Paul  to  Titus.  In  chap.  I  st,  verse  5th,  Paul  says  to 
Titus :  *'  For  this  cause  left  I  thee  in  Crete,  that  thou 
shouldst  set  in  order  the  things  that  are  wanting;" — that 
is,  the  things  necessary  to  the  complete  organization, 
and  the  spiritual  improvement  of  the  churches  , — *'  and 
orclain  elders  in  every  city,  as  I  had  appointed  thee ;" 
or,  as  I  had  previously  instructed  thee  to  do. 

Paul,  it  seems,  had  visited  Crete  in  company  with 
Titus  ;  and  their  united  labors  had  gathered  a  number  of 
Christian  churches  on  that  island.  But,  as  Paul  was 
pressed  for  time,  and  the  island  was  very  populous — con- 
taining, according  to  Homer,  one  hundred  cities — the 
apostle  could  not  make  all  the  necessary  arrangements, 
and  give  all  the  needed  instruction  for  the  complete  or- 
ganization of  the  numerous  converts  into  distinct  church- 


88  CONGREGATIONALISM. 

es.  He  therefore  left  Titus  in  Crete,  with  instructions 
how  to  proceed  in  this  important  work.  In  the  pas- 
sage just  quoted,  these  instructions  are  referred  to,  and 
some  of  the  more  important  items  in  them  recapitulated. 
One  of  the  most  prominent  of  which  was — to  "  ordain 
elders  {nQia^vrigovg — presbuterous ;  whence  the  English 
presbyters)  m  every  city,'''' — that  is,  in  every  c>ty  where 
there  was  a  church :  or,  in  other  words,  to  supply  every 
church  with  elders.* 

This  is  precisely  what  the  Apostle  and  Barnabas  did 
in  the  cities  of  Asia  Minor,  among  which  they  had  been 
preaching  the  gospel. — See  Acts  xiv. 

Having  given  this  general  direction,  '*  to  ordain  elders 
in  every  city;"  the  Apostle  next  tells  Titus  what  sort  of 
men  to  select  for  elders:  "  If  any  be  blameless,  the  hus- 
band  of  one  wife"  [only],  "  having  faithful  children,  not 
accused  of  riot,  or  unruly."  Then,  in  the  following 
verse — as  if  purposely  to  show  that  an  elder  and  a  bishop 
were  precisely  the  same  officer — he  continues  :  "  For  a 
BISHOP  [inlaxonov — episcopon — an  inspector,  an  over- 
seer] must  be  blameless,  as  the  steward  of  God ;  [of 
God's  house,  which  is  his  church]  not  self-willed,  not 
soon  angry,"  etc.     Here  we  perceive  that  the  words  el- 

*  In  the  spurious  postscripts  to  the  epy|tles  of  Paul  to  Titus 
and  Timothy,  these  Evangelists  are  called  Bishops.  Timothy 
is  said  to  have  been  "  the  first  bishop  of  the  church  of  the  Ephe- 
sians  ;"  and  Titus  to  have  been  "  the  first  bishop  of  the  elnirch 
of  the  Gretians."  Now,  in  reference  to  these  postcripts,  "  it  is 
universally  agreed,  among  the  learned,  that  they  are  of  no  au- 
thority." They  were  probably  annexed  to  the  epistles  as  late 
as  the  fifth  century.  '•  Certain  it  is,"  says  Dr.  Campbell,  "  that 
in  tlie  three  first  centuries,  neither  Timothy  nor  Titus  is  styled 
hislwphy  any  writer.  It  also  deserves  to  be  remarked,  that  in 
the  island  of  Crete,  of  which  Titus  is  said  *  *  to  have  been  or- 
dained the  first  bishop,  there  were  no  fewer,  according  to  the 
earliest  accounts  and  catalogues  extant,  than  eleven  bishops. 
Hence  it  is,  that  Titus  has  been  called  by  some  of  the  late  fath- 
ers,— an  archbishop  ;  though  few  of  the  warmest  friends  of  Epis-» 
copacy  pretend  to  give  the  archiepiscopal  order  so  early  a  dateJ 
Lee  5,  p.  71>. 


DOCTRINES.  89 

der  and  bishop  are  used  interchangeably,  to  designate  the 
same  church  officer.     Nothing  can  be  more  clear. 

In  the  same  manner  are  the  words  used  by  the  Evan- 
gelist, in  giving  an  account  of  Paul's  interview  with  the 
elders  of  the  church  at  Ephesus,  Acts  20:  17 — 28  ;  "  And 
from  Miletus  he  sent  to  Ephesus,  and  called  the  elders 
of  the  church;"* — lovg  nQHj^viioovi  ir^q  inyliialaq.  In 
the  28th  verse  the  same  persons  are  called  overseers,  or 
bishops  :  "  Take  heed,  therefore,  unto  all  the  flock,  over 
which  the  Holy  Ghost  hath  made  you  overseers  (err/crxo- 
novq,  bishops),  to  feed  the  church  of  God,  which  he  hath 
purchased  with  his  own  blood."  The  case  is  so  plain 
that  no  one  need  doubt  that  the  same  order  of  men  are 
called  either  ciders,  bishops,  or  overseers,  interchangea- 
bly. 

The  same  thing  is  apparent  from  the  description  of  a 
good  bishop,  I  Tim  3:  1 — 7;  which  answers,  exactly, 
to  the  requisite  of  a  good  elder,  Tit.  1:  5 — 9.t 

The  Greek  word  TiQsa^vTEQog,  translated  presbyter  or 
elder,  means  literally,  an  older,  or  an  old  man  ;  being  the 
comparative  of  nqiaSvc,  old.  The  term  was  originally 
applied  to  the  heads  of  the  tribes  of  Israel,  and  to  the 
members  of  the  Jewish  Sanhedrim  or  hiorh  court  of  the 
nation.     These   were  generally  men   advanced  in  lifej 

*  The  Syriac  vprsion,  made  probably  early  in  the  second  cen- 
tury, and  one  of  the  most  valuable  of  all  the  ancient  translations, 
reads: — '-elders  of  the  church  of  Ephes^us, — Wnire  iecit  pres- 
byleros  ecclesias  Ephesf  A  hint  worth  remembering,  as  an. 
offset  to  the  quotation  from  Irenaeus,  designed  to  prove  that 
these  eWer.s,  or  bishops,  were  from  several  neio-hborino-  churches, 
find   not  from   Ephesus  alone. — See  Stillingfleet's   Irenicum,  p. 

t  T lie  reader  who  wishes  to  examine  this  matter  more  fully, 
and  especially,  if  he  would  know  the  sentiments  of  the  fathers  of 
the  churcli,  and  the  English  Reformers  upon  this  subject,  is  re- 
ferred to  Dr.  Dwight's  Theology.  Ser.  151)  and  l;'l,  and  to  Prof 
Pond's  most  satisfactory  exh:bition  of  the  matter,  in  the  8th 
chapter  of  his  book  on  "  The  Cl>nrch,"  and  Dr.  Campbell's  Lec- 
tures on  Ecc.  Hist.     See  also  Mist,  oi' Cong    pp.  lG'<i,  11*5 — 10^.. 


90  CONGREGATIONALISM,  ' 

and  distinguished  for  sobriety,  knowledge,  and  sound 
judgment.  The  term  is  apphed  to  the  teachers  of  the 
Christian  cliurch,  because  these  were,  at  first,  selected 
from  the  more  aged,  and  experienced,  and  intelligent 
converts  to  Christianity. 

The  first  place  in  which  the  term  "  c/Jer"  is  used  in 
the  New  Testament  to  designate  a  Christian  teacher,  is 
Acts  11:30;  "The  disciples,  every  man  according  to 
his  ability,  determined  to  send  relief  unto  the  brethren 
which  dwelt  in  Judea.  Which  also  they  did,  and  sent 
it  to  tke  elders  by  the  hands  of  Barnabas  and  Saul."  We 
find  it  in  numerous  other  places,  in  such  connections  as 
to  prove,  conclusively,  that  the  same  order  of  persons  is 
designated  by  the  term  presbyters  or  elders,  as  are  else- 
where called  bishops,  overseers,  or  pastors. 

The  first  epistle  of  Peter  5:  1 — 4  very  clearly  illus- 
trates this.  "  The  elders  (jiQsaljvTeQovg)  which  are  among 
you,  I  exhort,  who  am  also  an  elder"  (or  co-elder)  *  * 
"  Feed  the  Jlock''''  [7ro<^«'>'«T6,  act  the  part  of  a  pastor 
towards  the  flock]  "  of  God  which  is  among  you." 
Here  we  have  the  pastoral  charRcter  introduced  ;  the  el- 
ders are  spoken  of  <is  j^ctstors ;  allusion  being  made  to 
such  passages  as  Jer.  3:  15;  "I  will  give  you  pa.stors 
according  to  my  heart,  which  shall y^cf/ you  with  know- 
ledge and  understanding."  These  pastors  or  elders  are 
next  described  as  bishops,  "  taking  the  oversight  thereof, 
[imaHOTiovvxtq,  acting  the  bishop,  overseeing  the  church^, 
not  by  constraint,  but  willingly;  not  for  filthy  lucre,  but 
of  a  ready  mind  :  neither  as  being  lords  over  God's  heri- 
tage, but  being  ensamplcs  to  the  jiock.  And  when  the 
chief  Shepherd  shall  appear,  ye  shall  receive  a  crown  of 
glory  that  fadeth  not  away."  Which  is,  as  if  the  apostle 
had  said  :  The  elders  or  pastors  are  to  act  the  part  of 
bishops  in  the  church:  they  are  to  govern  the  church, 
not,  however,  with  lordly  authority,  but  rather  by  the 
weight  of  their  holy  example  and  their  strict  conformity 
to  the  directions  and  spirit  of  the  Chief  Shepherd  and 
Bishop  of  souls. 


DOCTRINES.  91' 

How  the  apostle  could  teach  the  identity  of  the  office 
of  presbyter  or  elder,  and  bishop  or  overseer,  and  pastor 
and  teacher,  more  clearly  then  he  does  in  this  passage, 
it  would  be  difficult  to  conceive.  Dr.  Bloomfield  in  his 
note  upon  this  chapter  seems  to  admit  this  identity.  His 
words  are:  "The  apostle  now  gives  particular  injunc- 
tions to  the  presbyters,  i.  e.  the  bishops  and  pastors  of  the 
church."  *  * 

The  titles  pastor  and  teacher  designate  "  the  office- 
work"  of  elders  or  bishops;  namely,  to  guide  the  flock, 
to  preside  over  them,  and  to  feed  them  with  knowledge 
and  wisdom.  Jesus  Christ  is  the  Chief  Shepherd  and 
Bishop  of  souls  (I  Pet.  2:  25) ;  and  every  elder  in  his 
church  is  an  under  bishop  and  shepherd,  or  pastor,  of  a 
portion  of  his  flock. 

Can  anything  be  made  more  plain,  from  Scripture  tes- 
timony, than  the  correctness  of  this  doctrine  of  Congre- 
gationalism— that  elder,  pastor,  bishop,  are  different  titles 
of  the  same  church  officer  ? 

Dr.  Bloomfield  himself,  though  a  devoted  churchman, 
is  constrained  to  admit,  that  "  the  best  commentators, 
ancient  and  modern,  have,  icith  reason,  inferred  that  the 
terms  [elder  and  bishop]  as  yet  denoted  the  same  thing." 
— See  Bloomfield's  New  Testament,  Acts  20:  17,  note. 

If,  then,  these  terms  "  as  yet,""  (that  is,  during  the  life 
time  of  the  apostles)  signified  the  "  saine  thing,''^  by  what 
authority  are  they  now  made  to  sxgm^y  different  things? 

Waddington,  another  Episcopal  writer,  admits  that 
**  it  is  even  certain,  that  the  terms  bishop,  and  elder,  or 
presbyter  were,  in  the  Jirst  instance,  and  for  a  short  pe- 
riod, sometimes  used  synonymously,  and  indiscriminately 
applied  to  the  same  order  in  the  ministry." — Hist,  of 
Chh.  ch.  2.  §  2. 

Bishop  Onderdonk.  fully  admits  that  the  word  bishop 
and  elder  have  uniformly,  and  precisely  the  same  mean- 
ing in  Scripture.  He  says:  "  The  w«we  Bishop,  which  now 
designates  the  highest  grade  of  the  ministry,  is  not  appro- 
priate to  that  office  in  Scripture.     That  name  is  given 


92  CONGREGATIONALISM. 

to  the  middle  order,  or  Presbyters  ;  and  all  that  we  read 
in  tVie  New  Testament  concerning  '  Bishops'  *  *  is  to 
be  regarded  as  pertaining  to  that  middle  grade" — that  is, 
to  presbyters,  or  elders. — Episcopacy  Tested  by  the 
Scripture,  p.  12. 

If  this  be  an  admitted  fact,  and  the  soundness  of  the 
first  principle  of  Congregationalism  be  allowed — that  the 
Scriptures  are  our  safe  and  only  guide  in  respect  to 
church  polity — then,  it  must  follow,  that  no  distinction 
should  now  be  made  between  elders  and  bishops.  This 
is  Congregational  doctrine. 

2.  Deacons  are  the  only  other  permanent  church  offi- 
cers recognized  by  Congregationalists. 

The  original  appointment  of  deacons,  is  given  in  Acts 
6: 1 — 6;  "  In  those  days,  when  the  number  of  the  disci- 
ples was  multiplied,  there  arose  a  murmuring  of  the  Gre- 
cians against  the  Hebrews,  because  their  widows  were 
neglected  in  the  daily  ministration  ;  "  that  is,  in  the  dis- 
tribution of  the  charities  of  the  church.  "  Then  the 
twelve  called  tlic  multitude  of  the  disciples  unto  them," — 
that  is,  all  the  professing  Christians  of  the  city ;  or,  the 
church — "  and  said  :  It  is  not  reason  that  we  should 
leave  the  word  of  God  and  serve  tables" — or, leave  the 
the  preaching  of  the  gospel  to  attend  to  secular  business. 
"  Wherefore,  brethren,  look  ye  out  among  you  seven  men 
of  honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom 
we  may  appoint  over  this  business  ;" — or  set  apart,  or- 
dain (j{«TaoT>jao^fr)  to  this  work — '*  but  we  will  give  our- 
selves continually  unto  prayer  and  the  ministry  of  the 
word.  And  the  saying  pleased  the  whole  multitude 
{navioq  lov  tcX/j{>ovc),  and  they  chose  Stephen,  a  man  fiill 
of  faith  and  of  the  Holy  Ghost,  and  Philip,  and  Prochorus, 
and  Nicanor,  and  Timon,  and  Parmenas,  and  Nicholas, 
a  proselyte  of  Antioch.  Whom  they  set  before  the  apos- 
tles ;  and  when  they  had  prayed,  they  laid  their  hands  on 
them," — or,  in  other  words,  ordained  them. 

The  specific  object  for  which  these  men  were  selected 
and  ordained,  explains  the  nature  of  their  office,  and  fur- 


DOCTRINES.  93 

nishes  a  conclusive  argument  for  its  perpetuity.  The 
primitive  churches  were  accustomed  to  take  up  weekly 
contributions  for  the  relief  of  the  widows  and  the  father- 
less, and  the  sick  and  necessitous  among  them. — See  1 
Cor.  1(3:  1—3.  2  Cor.  viii.  and  ix.  1  Tim.  5:  J6.  This 
care  of  the  poor  was  specially  important  in  times  of  perse- 
cution, when  Christians  were  liable  to  be  stripped  of  their 
property,  driven  from  their  homes,  shut  up  in  prison,  and 
even  martyred  for  the  truth.  Thus  were  many  families 
deprived  of  their  supporters;  wives  w'ere  made  widows  ; 
and  children,  orphans.  It  became,  therefore,  the  impe- 
rious duty  of  the  Church,  for  whom  these  persons  suffer- 
ed, to  minister  to  their  necessities.  While  the  Christians 
were  hw  in  number,  the  apostles  and  elders  could  easily 
take  charge  of  these  charities  ;  but  when  "the  number  of 
the  disciples  was  multiplied,"  the  teachers  of  the  church- 
es could  not  do  this  work  without  neglecting  their  appro- 
priate and  peculiar  business,  of  teaching  and  ruling. 
Under  these  circumstances,  the  apostles,  acting  by  Divine 
authority,  directed  the  church  at  Jerusalem  to  choose 
from  among  themselves  a  suitable  number  of  persons,  who 
might  be  set  apart  to  this  particular  and  important  busi- 
ness; and  thus  a  new  order  of  church  officers  was  estab» 
lished.* 

*  It  is  the  opinion  of  some  cotniiientators,  that  this  was  not  the 
origin  of  tlie  deacon's  oiiice  ;  but,  ralher,that  afler  the  example 
of  the  Synagogues,  there  had  from  the  beginning  been  such  ser- 
"vants  in  the  Christian  churches  as  deacons.  And,  that  these 
seven  deacons  were  added  to  those  aheady  existing  in  the  cliuroh 
at  Jerusalem  >  and  were  selected  from  among  the  foreign  Jews, 
in  order  to  obviate  complaints  of  inattention  to  their  widows. — 
See  Mosheim,  Vol.  I.  p.  GIJ— 70.  He  supposes  the  "  young  men  '^ 
mentioned  Acts .5:  (i,  10  and  1  Pet.  .">:  5 — were  deacons.  Kuinoel 
and  Bloomfield  agree  with  Mosheim,  so  far  as  the  first  opinion 
is  concerned. 

The  question  respecting  the  design  of  the  deacon's  ofRce,  and 
the  manner  of  selecting  and  inducting  into  office  is  not  affected 
by  the  opinion  of  these  writers.  iSeander  rejects  this  theory  of 
Mosheim  and  others  ;  and  maintains  that  of  the  text. — See  Hist. 
of  the  Apost.  Chh.  Vol  I.  pp.  34—41. 


94  CONGREGATIONALISM. 

That  the  office  of  a  deacon  was  not  confined  to  the 
church  at  Jerusalem,  where  it  was  first  introduced,  is  ap- 
parent from  the  repeated  mention  of  this  church  officer 
in  other  connections.  Thus  Paul  addresses  the  "  saints 
at  Phiiippi,  with  the  bishops  and  deacons.'''' — Pliil.  1:1, 
And  in  his  letter  of  instructions  to  Timoth}^  respecting 
the  proper  organization  of  Christian  churches,  he  express- 
ly specifies  the  office  of  the  deacon  :  '*  Likewise  must  the 
deacons  be  grave,  not  double-tongued,  not  given  to  much 
wine,  not  greedy  of  filthy  lucre ;  holding  the  mystery  of 
the  faith  in  a  pure  conscience.  And  let  these  also  first  be 
proved ;  then  let  them  use  the  office  of  a  deacon,  being 
found  blameless." — See  1  Tim.  3:  1 — 15. 

It  is  true,  that  the  necessity  of  "daily  ministrations" 
among  the  poor  of  our  churches,  may  not  be  now  so  great 
as  it  was  in  apostolic  times ;  but  the  poor,  the  churches 
will  always  have  among  them  ;  for  unto  the  poor  the  gos- 
pel has  always  been  most  successfully  preached  ;  and  the 
poor  in  this  world  are  still  those  whom  God  hath  chosen 
to  be  rich  in  faith.  So  lonor  as  these  thinsfs  shall  be  true, 
so  long  will  there  be  occasion  for  the  apostolic  deacon. 
It  is  not,  however,  to  be  inferred,  that  the  whole  office- 
work  of  the  deacon  was  confined  to  the  care  of  the  poor. 
The  reason  assigned  by  the  apostles  for  the  selection  of 
"  the  seven,"  was  :  "  It  is  not  reason  [^uQiorov,  right,  fit, 
proper]  that  we  should  leave  the  word  of  God,  [the  preach- 
ing of  the  gospel]  and  serve  tables  ;" — diayiovuv  T(juni'C,aiQ^ 
to  administer  tables  ;  i.  e.  by  implication,  to  take  care  of 
pecuniary  affairs. — See  Wahl's  Lexicon.* 

Hence  our  churches  have  judged  it  to  be  proper  to 
commit  to  their  deacons  the  care  of  their  funds,  if  any 
they  chance  to  have,  and  their  pecuniary  matters  gene- 
rally. They  reason  thus  :  if  it  was  wrong  for  the  apostles 
"to  leave  the  word  of  God  to  serve  tables,"  it  must  be 
equally  so  for  any  preachers  of  the  gospel.     And,  if  it  is 

*  The  same  view  is  taken  by  Neandcr. — Hist,  of  Apost.  Chh. 
Vol.  I.  {>  ',16,  note. 


DOCTRINES.  95 

wrong  for  ministers  of  the  gospel  to  neglect  their  appro- 
priate work  to  attend  to  pecuniary  affairs,  it  must  be 
equally  so  for  them  to  be  cumbered  about  any  secular 
business,  even  thougrh  connected  with  the  welfare  of  the 
church.  But  every  person  at  all  conversant  with  church 
affairs  is  aware,  that  there  are  many  things  of  a  secular 
character  which  must  be  attended  to,  or  the  interests  of 
the  church  will  materially  suffer.  This  being  true  of 
every  church,  in  every  age,  it  is  evidently  suitable  and 
proper  that  there  should  be  permanent  church  officers 
set  over  "  this  business."  The  importance  of  this  office 
is  acknowledged  by  the  conduct  of  those  denominations, 
even,  who  deny  its  existence.  No  church,  it  is  believed, 
has  found  it  convenient  to  dispense  with  the  services  of 
secular  agents  in  church  affairs.  Some  have  their  church 
wardens,  others  their  stewards.  Congregationalists  pre- 
fer to  follow  apostolic  example,  and  choose,  as  permanent 
officers,  a  sufficient  number  of  deacons,  who  are  set  apart 
to  the  work  of  serving  tables,  and  in  other  ways  reliev- 
ing their  pastors  and  assisting  their  brethren. 

Objections  Considered. 

It  has  been  objected  to  this  view  of  the  deacon's  office, 
that  Stephen  and  Philip,  two  of  the  primitive  deacons, 
were  found,  soon  after  their  or Ci'm\^\\ot\,  prt aching  the  gos- 
pel;  and  one  of  them,  administering  the  ordinance  of 
baptism.  Hence  it  is  inferred,  that  a  deacon  should  be 
a  preaching  church  officer. 

In  reply,  it  may  be  said,  that  it  is  obvious  on  the  slight- 
est examination  of  the  subject,  that  the  apostles  directed 
the  church  at  Jerusalem  to  elect  deacons  for  secular  pur- 
poses. "  Look  ye  out  among  you  seven  men  of  honest 
report,  etc.,  whom  we  may  appoint  [xwTao-irjyo^usv,  set 
apart,  ordain]  over  this  business,"" — viz.  the  distribution 
of  the  charities  of  ihe  church,  and  the  necessary  secular 
work  connected  therewith. 

But,  if  these  deacons  were  chosen  by  the  church  to 


96  CONGREGATIONALISM. 

preach  the  gospel ;  then,  in  order  to  administer  the  char' 
itiesof  the  church  and  to  do  other  secular  woxk,  they  must 
have  left  ^^  the  word  of  God  to  serve  tables,''''  as  really  as 
the  apostles  had  previously  done  ;  or,  the  evils  which  their  - 
'  appointment  was  designed  especially  to  remove,  must  have 
remained  unremedied  :  and  if  so,  what  was  gained  by 
this  election  of  deacons  ? 

But  it  is  asked  :  "  Why  need  these  men  be  full  of  the 
Holy  Ghost  and  wisdom,  if  they  were  designed  merely  to 
superintend  the  temporalities  of  the  church  V  The  an- 
swer is  at  hand  :  Because  eminent  piety,  as  well  as  hon- 
esty and  wisdom,  was  necessary  to  a  faithful,  fearless,  and 
successful  discharge  of  their  official  duties,  as  stewards 
of  the  charities  of  the  church,  and  guardians  of  its  secular 
interests. 

Furtliermore,  these  deacons  were  to  mingle  extensively 
with  the  Jewish  and  heathen  population  of  the  city,  in 
their  visits  from  house  to  house,  and  in  the  transaction  of 
their  secular  business;  and  by  the  people  generally, 
would  be  regarded  as  representatives  of  the  entire  Chris- 
tian Church.  Hence  the  necessity  that  they  should  be 
men  "  full  of  the  Holy  Ghost  and  wisdom  ;" — men  of  emi- 
nent piety  and  devotion  to  God,  tempered  with  much  of 
that  "  wisdom  which  cometh  down  from  above,  and  is 
profitable  to  direct." 

Besides  this  eminence  in  personal  piety,  it  is  by  no 
means  unlikely  that  "  the  seven,"  who  were  selected  for 
deacons  in  the  Jerusalem  church,  were  distinguished 
among  their  brethren  for  the  possession  of  some  of  those 
miraculous  gifts  of  the  Spirit  which  were  early  vouch- 
safed to  the  church. — See  1  Cor.  xii.  These  would  be 
specially  valuable  to  men  who  were  to  sustain  that  rela- 
tion ^to  the  Church  and  the  world  which  the  primitive 
deacons  are  supposed  to  have  held. 

Whatever  this  "  fullness  of  the  Holy  Ghost"  was,  it 
was  not  imparted  by  the  laying  on  of  hands  of  the  apos- 
tles at  the  time  of  the  ordination  of  the  deacons,  but  was 
possessed   by  "  the  seven,"  probably  in  common  with 


DOCTRINES.  97 

many  of  their  Christian  brethren,  previously  to  their  or- 
dination.* It  was,  undoubtedly,  that  full  and  constant 
enjoyment  of  the  Divine  presence  which  rendered  them 
eminently  holy  and  wise;  and  in  other  respects,  pecu- 
liarly fitted  them  for  the  service  assigned  them. 

But  it  is  said,  that  Philip  and  Stephen  certainly  exer- 
cised the  prerogatives  of  eldership ;  that  they  preached 
the  gospel,  and,  one  of  them,  administered  the  rite  of 
baptism. 

As  it  respects  Stephen,  this  is  not  asserted  by  the  sa- 
cred historian.  It  is  said,  indeed,  that  "  Stephen  did 
great  wonders  and  miracles  among  the  people ;"    and, 

*  It  seems  evident  that  the  first  deacons  were  ordained.  For 
we  read  :  "  When  they" — the  apostles — •'  had  prayed,  they  laid 
their  hands  upon  them,'   Acts  6:  6.     Compare  v.  3. 

Upon  this  passage  Bloomfield  remarks :  "  Selden  and  Wolf 
deduce  the  origin  of  laying  on  of  hands  from  the  age  of  Moses, 
*  *  *  *  Num.  27:  18.  Hence  the  custom  obtained  in  the  Jewish 
church,  and  was  thence  introduced  into  the  Christian.  As  lay- 
ing on  of  hands  had  always  been  used  in  praying  for  the  good  of 
any  person  present,  in  order  to  show  deixrty.ag,  for  whom  the 
benefit  was  entreated  ;  so  it  was,  also,  from  the  earliest  ages,  a 
rite  of  institution  to  office,  which  is  conferred  by  symbol. 

The  Cambridge  Platform,  which  contains  the  articles  of 
"Church  Discipline,  agreed  upon  by  the  elders  and  messengers 
of  the  churches,  assembled  in  the  synod  at  Cambridge  in  New 
England,  Anno  1648  " — expressly  recognizes  the  propriety  and 
duty  of  ordaining  deacons.  '•  Church  officers,"  says  the  Plat- 
form (ch.  9.  §1.)  "  are  not  only  to  be  chosen  by  the  church,  but 
also  to  be  ordained  by  imposition  of  hands  and  prayer."  Jn  the 
6th  and  7th  chapters  of  the  Platform,  the  officers  of  the  church 
are  designated;  and  among  them,  is  the  deacon.  Its  language 
is  as  follows  :  "  The  office  of  deacon  is  instituted  in  the  church 
by  the  Lord  Jesus.  *  *  The  office  and  work  of  a  deacon  is  to 
receive  tlie  offerings  of  the  church  and  gifts  given  to  the  church, 
and  to  keep  the  treasury  of  the  church,  and  therewith  to  serve 
the  tables  which  the  church  is  to  provide  for." 

The  practice  of  ordaining  these  officers  has,  to  some  extent, 
gone  into  disuse  among  (congregational  churches.  Jt  is  an  im- 
portant question,  however,  whether  we  have  not,  in  this  partic- 
ular, departed  from  "  the  riglit  way  ;"— from  the  doctrine  of  our 
fathers,  and  the  example  of  the  apostles  ?    See  on,  P.  IV.  §  2. 

7  / 


98  CONGREGATIONALISM. 

that  he  "  disputed'''  with  various  opposers  of  the  gospel, 
(Acts  6:  8,  9) ;  but  all  this  he  might  have  done  while 
employed  in  the  work  of  distributing  to  the  necessities  of 
the  poor  saints.  As  he  went  from  house  to  house  on  these 
errands  of  mercy,  he  was  quite  as  likely  to  fall  in  with  the 
Libertines  and  Cyrenians,  and  them  of  Cilicia,  and  of 
Asia,  with  whom  he  disputed,  as  he  would  have  been  in 
publicly  preaching  the  gospel. 

In  reepect  to  Philip,  the  case  is  somewhat  different. 
"  Philip,"  we  are  told  (Acts  8:  5,)  "  went  down  to  Sa- 
maria and  preached  Christ  unto  them."  But  this  will  not 
prove  that  even  Philip  was  ordained  *'  to  this  husinessy 
If  the  fact  that  he  went  down  to  Samaria  and  preached 
the  gospel  proves  that  he  was  an  ordained  preacher  of 
the  gospel,  by  the  same  argument  we  can  prove  that  the 
ivhole  church  at  Jerusalejn  were  ordained  preachers  of 
the  gospel ;  for  it  is  expressly  said,  that  all  the  brethren 
of  the  church  at  Jerusalem,  when  driven  abroad  by  the 
persecution  which  followed  Stephen's  martyrdom, 
preached  the  word.  "At  that  time,"  says  Luke,  (Acts 
8:  1 — 4,)  "there  was  a  great  persecution  against  the 
church  which  was  at  Jerusalem  ;  and  they  were  all 
scattered  abroad  throuorhout  the  regions  of  Judea  and 
Samaria,  except  the  apostles.  *  *  *  Therefore  they  that 
were  scattered  abroad,  went  every  where  preaching  the 
word.'''' 

It  is  said,  however,  that  Philip  administered  the  ordi- 
nance of  baptism;  which,  even  on  Congregational  prin- 
ciples, a  deacon  is  not  authorized  to  do. 

It  is  true,  that  Philip  did  baptize  the  converts  of  Sa- 
maria and  the  eunuch  of  Ethiopia ;  and  it  is  equally  true, 
that  the  Holy  Ghost  authorized  him  so  to  do,  by  special 
directions  given  to  him.  He  was  endowed  with  the 
power  of  working  miracles  in  Samaria,  (see  Act?  8;  6,  7) 
and  was  especially  commissioned  to  disciple  the  eunuch, 
as  we  learn  from  Acts  8:  26 — 28.  This  being  the  state 
of  the  case,  could  Philip  doubt  that  he  was  authorized  to 
baptize  the  converts  thus  made  ?    since  Christ  had  en- 


DOCTRINES.  99 

Joined  upon  all  those  whom  he  had  commissioned  to 
''  teack,'"  the  duty  of  baptizing  also  : — '*  Go  ye  and  teach 
(or  disciple)  all  nations,  baptizing  them  into  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost." — 
Matt.  28:  19. 

It  is  not  unlikely  that  others  of  the  scattered  brethren 
of  the  church  at  Jerusalem  performed  the  same  ministe- 
rial acts.  Wherever  they  went  preaching  the  word,  and 
the  Holy  Ghost  accompanied  their  labors,  it  is  highly 
probable  that  they  administered  baptism,  and  gathered 
the  converts  into  churches;  and,  under  similar  circum- 
stances, any  layman  of  our  churches  would  be  authorized 
to  do  the  same  things.  This,  however,  would  by  no 
means  sanction  this  course  of  procedure  under  ordinary 
circumstances.* 

In  addition  to  what  has  been  already  said  upon  this 
subject,  it  ought  to  be  remarked,  that  the  Scriptures 
warrant  the  supposition  that  Philip,  subsequently  to  his 
ordination  as  a  deacon,  had  been  set  apart  to  the  work 
of  an  evangelist.  That  this  was  not  unfrequently  done 
by  the  primitive  churches,  is  perhaps  intimated  by  the 
apostle,  1  Tim.  3:  13 ;  "  They  that  have  used  the  office 
of  a  deacon  well,  purchase  to  themselves  a  good  degree ;" 
that  is,  a  higher  degree,  or  office,  in  the  church.  —  See 
Doddr.  and  Blfd. 

That  Philip  had  been  thus  promoted,  appears  from 
Acts  21:  8  *  *  '*  We  that  were  of  Paul's  company  de- 
parted, and  came  unto  Cesarea  :  and  we  entered  into 
the  house  of  Philip  the  evangelist,  which  was  one  of  the 
seven''' — deacons. 

*  Mosheim  says :  "  At  first,  all  who  were  enga^d  in  propa- 
gatincT  Christianity,  administered  this  rite  [baptism]  ;  nor  can  it 
be  called  in  question,  that  whoever  persuaded  any  person  to 
embrace  Christianity,  could  baptize  his  own  disciple." — Mur- 
dock's  Mosheim,  Vol.  1.  pp.  105—6.  1st  Ed. —  See  also  Euse- 
bius's  Ecc.  Hist.  Lib.  II.  ch.  1. —  Waddington,  Hist.  Chh.  p. 43 
— Campbell's  Lee.  on  Ecc.  Hist.,  Lee.  4th.  pp.  62 — 65.  Lee.  8. 
pp.  12.J— 127.  Lee.  9.  pp.  151—155.  Phila.  Ed.  1807. 


100  CONGREGATIONALISM. 

From  whatever  point  of  view,  then,  we  contemplate 
this  subject,  we  can  see  no  evidence  that  the  primitive 
deacons  were  an  order  of  the  clergy  ;  but  rather,  that 
they  were  substantially  like  Congregational  deacons, 
chosen  and  set  apart  to  "  serve  tables.^'' 

That  elders  and  deacons  are  the  only  officers  which 
Christ  designed  to  have  permanently  connected  with  his 
churches,  and  that  th^ir  authority  should  extend  no  fur- 
ther than  to  the  particular  church  which  elects  them,  may 
be  inferred  from  the  nature  of  the  case,  from  the  con- 
siderations which  have  been  offered  upon  the  general 
topics  already  discussed,  and  from  the  manner  in  which 
these  church  officers  are  spoken  of  in  Scripture.  Take 
for  example,  the  address  of  Paul  to  the  Philippians,  1:  1 ; 
"  Paul  and  Timotheus,  the  servants  of  Jesus  Christ,  to  all 
the  saints  in  Christ  Jesus  which  are  at  Philippi,  with  the 
bishops  and  deacon s.^^ 

Now,  had  there  been  in  the  church  at  Philippi,  any 
other  officers  than  bishops  and  deacons,  would  they  not 
have  been  mentioned  by  the  apostle  1*  And  if  there 
were  no  other  officers  in  that  church,  what  reason  have 
we  to  suppose  there  were  in  any  of  the  apostolic  churches  1 
And,  if  in  none  of  the  apostolic  churches,  why  should 
there  be  in  any  of  our  modern  churches  1 

In  further  confirmation  of  this  doctrine,  we  may  re- 
fer to  Paul's  first  epistle  to  Timothy.  This  was  written 
to  give  the  young  evangelist  such  instructions  as  would 
guide  him  in  arranging  the  affiiirs  of  the  church  at  Ephe- 
sus,  and  probably  also,  of  the  neighboring  churches. 
Among  other  important  items,  Paul  instructs  Timothy 
how  to  proceed  in  the  choice  and  ordination  of  church 
officers. 

First,  In  respect  to  bishops. — *'  This  is  a  true  sayings 
if  a  man  desire  the  office  of  a  bishop,  he  desireth  a  good 

*  It  is  worthy  of  remark,  that  Folycarp,  writing  to  this  church 
more  than  fifty  years  after  the  apostle,  mentions  the  same  two 
officers,  and  only  the  same,  viz.  presbyters  and  deacons.  —  Sec 
extracts  from  the  ApostoHc  Fathers  in  this  work. 


DOCTRINES.  lt)l 

work.  A  bishop,  then,  must  be  biameless,  the  husband 
of  one  wife,  vigilant,  sober,  of  good  behaviour,  given  to 
hospitality,  apt  to  teach ;  Not  given  to  wine,  no  striker, 
not  greedy  of  filthy  lucre;  but  patient;  not  a  brawler, 
not  covetous;  One  that  ruleth  well  his  own  house,  hav- 
ing his  children  in  subjection  with  all  gravity;  (For  if  a 
nian  know  not  how  to  rule  his  own  house,  how  shall 
he  take  care  of  the  church  of  God?)  Not  a  novice,  lest 
being  lifted  up  with  pride  he  fall  into  the  condemnation 
of  the  devil."_l  Tim.  3:  1—6. 

Secondly,  In  respect  to  deacons. — "  Likewise  must 
the  deacons  be  grave,  not  double-tongued,  not  given  to 
much  wine,  not  greedy  of  filthy  lucre;  holding  the 
mystery  of  the  faith  in  a  pure  conscience.  And  let 
these  also  first  be  proved ;  then  let  them  use  the  office 
of  a  deacon,  being  found  blameless.  Even  so  must  their 
wives  be  grave,  not  slanderers,  sober,  faithful  in  all  things. 
Let  the  deacons  be  the  husbands  of  one  wife,  ruling  their 
children  and  their  own  houses  well.  For  they  that  have 
used  the  office  of  a  deacon  well,  purchase  to  themselves 
a  good  degree,  and  great  boldness  in  the  faith  which  is 
in  Christ  Jesus.  These  things  write  I  unto  thee,  hoping 
to  come  unto  thee  shortly  :  but  if  I  tarry  long^  that  thou 
mayest  hnoiv  hoio  thou  oughtest  to  behave  thyself  in  the 
house  of  God,  which  is  the  church  of  the  living  God, 
the  pillar  and  ground  of  the  truth.'"' — 1  Tim.  3:  8 — 15. 

It  deserves  notice,  that  not  one  word  is  here  said 
about  any  qualifications  to  teach.  The  bishop  must 
be  "  apt  to  teach  ;"  but  ihe  deacon  must  be,  simply,  grave, 
sincere,  temperate,  moderate  in  his  desires  for  wealth, 
and  of  intelligent  and  deep-toned  piety.  It  being  the 
special  design  of  Paul  in  this  epistle,  to  instruct  Timothy 
how  to  behave  himself  in  the  Church  of  the  living  God ; 
that  is,  how^  to  order  and  arrancre  the  affairs  of  the  church- 
es; — what  errors  to  oppose,  what  duties  to  inculcate, 
w  hat  officers  to  ordain,  and  what  kind  of  men  to  select ; 
— this  being  the  special  object  of  the  apostle  in  writing 
lo  Timothy,  it  is  inconceivable  that  he  should  have  omit- 


102  CONGREGATIONALISM. 

ted  to  mention  any  of  the  officers  which  were  to  be  cho- 
sen of  men,  and  set  apart  to  the  service  of  the  churches. 
Only  two,  however,  are  named  by  him, — bishops  and 
DEACONS.  The  unavoidable  inference  is,  that  no  others 
were  required  of  the  apostolic  churches  as  permanent  eccle^ 
siastical  officers.      And,  if  not  of  them  why  of  us  ? 

Further,  we  may  add,  that  in  no  part  of  the  New 
Testament  have  we  any  directions  about  the  qualifica- 
tions of  other  church  officers,  or  any  account  of  the  man- 
ner of  setting  them  apart  to  office.  But,  is  it  reasonable 
to  believe  that  the  Scriptures  would  be  thus  silent,  if 
other  orders  of  church  officers  were  important  to  the 
churches? — if  the  great  Head  of  the  Church  required 
their  selection  and  consecration?  and  more  especially, 
if  men  must  be  left  to  the  "  uncovenanted  mercies  of 
God," — however  sincerely  devoted  to  him — if  not  or- 
ganized into  churches  having  divers  other  officers? 
and  the  sacraments  of  the  church  be  "  mock  sacra- 
ments," when  administered  by  any  except  those  who 
recognize  three  orders  in  the  mmistry? 

It  seems  to  us  perfectly  plain,  that,  since  only  twa 
kinds  of  church  officers  are  described  in  the  New  Tes- 
tament, two  only  should  be  retained  by  the  churches  of 
Christ ;  and  that  all  else  is  of  human,  not  Divine  appoint- 
ment. 

It  may  be  thought  that  the  subject  of  church  officers 
has  received  an  undue  proportion  of  attention  ;  but  the 
fact,  that  the  controversy  upon  church  polity  jnainly 
turns  upon  this  question,  will  suggest  a  sufficient  apology 
for  the  course  1  have  pursued.* 

*  The  reader  who  wishes  to  examine  this  subject  more  fully 
will  find  many  valuable  remarks  in  Mackniglit's  notes  on  the 
Epistles  to  Timothy  and  Titus;  particularly,]  Tim.  3:  and  5: 
17.  18:  and  in  Prof.  Pond's  work,  •'  The   Church." 

Dr.  Bloomtield,  in  his  Notes  on  the  Now  Test,  presents  tjic 
Episcopal  side  of  the  question,  as  doe.^  Binoham,  in  his  Antiqui- 
ties of  the  Christian  Church,  Book  II.  chaps.  1,  2,  3.  Dr.  Owen 
discusses  this  subject,  with  his  usual  ability  in  the  4th  chapter 
©f  his  learned  work,  on  "The  true  Nature  of  a  Gospel  ChurcU 


DOCTRINES.  10^ 

II.  Another  important  doctrine,  upon  which  there  is 
a  very  general  agreement  among  Congregationalists,  is, 
that  ecclesiastical  councils — both  mutual  and  ex pai'tc — 
are,  incases  of  necessity,  suitable  and  importaiit  helps  in 
the  admijiistration  of  church  government. 

Our  councils  are  usually  composed  of  the  pastor  and 
one  of  the  brethren  from  each  of  several  neighboring 
churches.  They  are  called  to  organize  churches,  to  or- 
dain and  dismiss  pastors,  to  depose  from  the  ministry, 
and  to  assist  in  the  settlement  of  difficulties.  They  are 
brought  together,  as  occasion  requires,  by  what  are  term- 
ed "  Letters  Missive"  sent  to  the  churches.  Not  only 
may  churches  and  their  pastors  call  councils,  but  either, 
without  the  concurrence  of  the  other  ;  and  also  any 
number  of  church  members,  with,  or  without  the  concur- 
rence of  their  brethren  or  their  pastor.  A  mutual  coun- 
cil is  one  in  which  the  parties,  on  whose  behalf  the  coun- 
cil is  called,  are  agreed.  An  ex  parte  council  is  called 
by  one  of  the  parties,  the  other  refusing  to  unite  in  a  mu- 
tual council. 

The  general  doctrine  of  advisory  councils  was  broach- 
ed even  by  Robert  Browne,  though  a  most  zealous  advo- 
cate for  independency.*  Mr.  Robinson  and  his  church 
admitted  the  same  doctrine.  The  Amsterdam  and  Lon- 
don Congregational  church  distinctly  recognized  the 
propriety  of  such  councils.!  Thomas  Hooker  allowed 
the  same  ;|  also  John  Cotton  ;|1  so  does  the  Cambridge 
Platform. § 

and  its  Government."  Doddridge's  remarks  upon  many  of  the 
texts  which  have  been  quoted,  will  be  found  randid  and  learned. 
The  reader  will  find  some  of  the  points  ablv  discussed  in  Bishop 
Onderdonk's  Tract  on  Episcopacy  Tested  by  Scripture,  and 
Rev.  Albert  Barnes'  Review  of  the  same. 

*  Ilisl.  Cong.  p.  248. 

t  lb.  pp.  359,  3G0.  See  over  p.  105  note. 

+  Survey,  P.  4.  ch.  2.  p.  19,  and  Appendix,  passim. 

II  Cotton's  Keys  of  the  Kingdom  of  Heaven,  pp.  43 — 46,  101 
— 108.  Printed  lti44,  Reprinted  ld43;  by  Tappan  and  Dennet. 

§   Chaps.  15,  16. 


104  CONGREGATIONALISM. 

That  it  has  long  been  the  belief  of  Congregationalists 
that  ex  parte  councils  may,  in  certain  emergencies,  be 
called,  will  appear  on  reference  to  the  authorities  below.* 
Authorities,  however,  agree  in  asserting,  that  councils 
have  neither  legislative  nor  executive  authority  over 
the  churches. 

Their  decisions  are  generally  left  with  the  churches, 
in  the  form  of  counsel  and  advice,  which  the  churches 
are  free  to  accept  or  reject,  as  they  may  judge  most 
agreeable  to  the  Divine  will. 

But,  in  deposing  from  the  ministry  unworthy  incum- 
bents, councils  act  authoritatively  and  conclusively 

The  Congregational  doctrine  respecting  councils  is, 
that  they  derive  all  their  authority  to  act,  in  any  given 
case,  from  the  churches  which  are  represented  in  them ; 
the  churches  themselves  being  constructively  present  in 
the  persons  of  their  delegates.!     And,  as  no  Congrega- 

*  Mather's  Ratio,  Art.  9,  §  I. — Upham's  Ratio,  ch.  17. 

t  Oar  fathers  were  very  particular  to  liave  lay  delegates  in 
their  councils. — See  Mather's  Ratio,  p.  175. —  Wise's  Vindica- 
tion, p.  18.— S    Mather,  p.  117. 

The  pastor  of  a  churcli  is  as  truly  a  delegate  of  the  church 
which  sends  him,  as  is  the  Lay  brother  who  accompanies  his  pas- 
tor. The  Cambridge  Platform  holds  tiie  following  language 
upon  this  point:  "  Because  it  is  difficult,  if  not  impossible,  for 
many  churches  to  come  together  in  one  place,  in  all  their  mem- 
bers universally  ;  therefore,  theymay  assemble  by  their  delegates 
or  'messengers ;  as  the  Cliurch  at  Jiniioch  went  not  all  to  Jerusa- 
lem but  some  select  men  for  that  purpose.  Because  none  are, 
or  should  be,  more  fit  to  know  the  slate  of  the  churches  nor  to 
advise  of  ways  for  the  good  thereof,  than  elders  ;  therefore,  it 
is  fit  that  in  the  choice  of  the  messengers  for  such  assemblies, 
they  (the  churches)  have  special  respect  unto  such  ;  yet,  inas- 
much as  not  only  Paul  and  Barnabas,  but  certain  others  also, 
were  sent  to  Jerusalem  from  Antioch  ;  and  when  they  were 
come  to  Jerusalem,  not  only  the  apostles  and  elders,  but  other 
brethren  also,  did  assemble  and  meet  about  the  matter;  there- 
fore synods  [and,  upon  the  same  grounds,  all  cnviicils]  are  to 
consist  both  of  elders  and  other  church  members  endued  with 
gifts,  and  sent  by  the  churches,  not  excluding  the  presence  of 
any  brethren  in  the  churches,  Acts  16:  2,  22,  23." — Platform, 
ch.  IG.  §  6. 


DOCTRINES. 


105 


tioual  church  claims  any  authority  over  a  sister  church, 
it  cannot,  of  course,  communicate  to  its  delegates  any 
such  authority.  Councils  are  called  to  advise  the  church- 
es, not  to  make  laws  for  them  ;  on  the  ground,  that  "in 
the  multitude  of  counsel  lop  there  is  safety."  Their  in- 
fluence over  the  churches  is  exclusively  wyr«/; — such  as 
arises  from  the  combined  wisdom  of  intelligent,  unpreju- 
diced, and  pious  men.  '*  They  pretend  unto  no  judi- 
cial power,  nor  any  significancy,  but  what  is  merely  in- 
structive and  suasory.  *  *  They  have  no  secular  arm  to 
enforce  any  canons.   They  ask  none;  they  want  none."* 

*  Mather's  Ratio,  pp.  17-2,  173.— S.  Matlier's  Apology,  pp.  IS 

—25,  U*  T    t-    r    u 

The  Entrlish  Congregationalists  agreed  with  the  N  E.  fathers 
in  this  respect.  Take  for  illustration,  the  38th  article  of  the 
Confession  of  the  London  Cong.  Chh.,  published  in  Amster- 
dam, 159G—159S.  "  XXX  VIU.  And,  although  the  particular  con- 
gregations [churches]  be  thus  distinct  and  several  bodies,  every 
one°as  a  compact  and  knit  city  in  itself,  yet  are  they  all  to  walk 
bv  one  and  the  ?ame  rule;  and,  by  all  means  convenient,  to 
have  the  counsel,  and  kelp  one  of  another  in  all  needful  affairs  of 
the  church,  as  members  of  one  body  in  the  comnion  faith,  under 
Christ  their  only  Head."— Hanturi/,  Vol.  I.  p.  97. 

The  Savoy  Synod  of  1658,  while  it  "  disallows  the  power  of 
all  stated  svnods,  presbyteries,  convocations,  and  assemblies  of 
divines,  over  particular  churches;  admits,  that  in  cases  of  diffi- 
culty, or  difference  relating  to  doctrine  or  order,  churches  may 
meet  toffether  by  their  synods  or  councils,  to  consider  and  give 
advice.  A?/f  icithnut  exercising  any  jurisdiction.'" — KeaV  s  Puritans^ 
Vol.  IV.pp.  2]6— 17. 

The  celebrated  John  Cotton,  in  his  work  on  the  Keys  ot  the 
Kingdom  of  Heaven,  seems  to  give  more  power  to  Synods  and 
Councils  than  any  other  siandaid  writer  whom  I  have  consulted. 
He  says  :  '•  We  dare  not  say  that  their  power  reacheth  no  farther 
thanaivingcounsel  "— p.  59.  Yet,  on  the  60th  page  he  concedes, 
that  t1ie  chTjrches  mail  judge  of  the  decisions  of  synods  and  coun- 
cils, whether  "  prejudiciaf  to  the  truth  and  peace  of  the  Gos- 
pel,"* *"aiid  may  refuse  such  sanctions  as  the  Lord  hath  not 
sanctioned."  And  further  on,  in  answer  to  the  question— 
"  Whether  the  Synod  hath  power  of  Ordination,  and  Excom- 
.  munication."  he  says  :  "  We  should  rather  choose  to  determine., 
and  to  publish  and  declare  our  determination— That  the  ordina- 
tion of  such  as  we  find  fit  for  it,  and  the   excommunication  of 


106  CONGREGATIONALISM. 

The  churches  hold  fast  the  power  which  Christ  has  given 
them  in  Matt.  18:  18,  to  **  open  and  shut,  to  bind  and 
loose." 

"The  truth  is,"  says  Thomas  Hooker,  "a  particular 
congregation  [church]  is  the. highest  tribunal  to  which 
an  aggrieved  party  may  appeal  in  the  third  place;" — al- 
luding to  the  steps  in  Matt,  xviii :  *  *  "If  difficulties  arise 
in  the  proceeding,  the  council  of  other  churches  should 
be  sought  to  clear  the  truth ;  but  the  power  of  censure 
rests  still  in  the  congregation  where  Christ  placed  it."* 
So  Samuel  Mather  says:  "  When  they  [the Councils  or 
Synods]  have  done  all,  the  churches  are  still  free  to  ac- 
cept or  refuse  their  advice. "f 

In  the  Platform  the  same  doctrine  is  reconrnized, 
though  not  quite  so  distinctly.  Its  language  is :  "The 
Synod's  [or  council's]  directions  and  determinations,  so 
far  as  consonant  with  the  Woi'd  of  God,  are  to  be  re- 
ceived with  reverence  and  submission."  *  *  *  *|  This 
passage,  though  it  may  seem  to  give  more  power  to  coun- 
cils, than  Hooker  or  Mather  allow;  yet,  as  it  evidently 
submits  the  question  whether  the  determinations  of  the 
council  are  "consonant  with  the  Word  of  God,"  to  the 
churches — in  effect  takes  the  same  ground.  This  ap- 
pears more  clearly  by  comparing  §  4,  where  we  read  : 
"It  belongeth  unto  Synods  and  councils  to  debate  and 
determine  controversies  of  faith  and  cases  of  conscience, 
etc.  *  *  not  to  exercise  church  censures  in  way  of  disci- 
pline, nor  any  act  of  church  authority  or  jurisdiction.^'' 

such  as  we  find  do  deserve  it,  would  be  an  acceptable  service 
both  to  the  Lord,  and  to  his  Churches  :  but  ihe  administration  of 
both  these  acts  we  should  refer  to  tiie  Fresbyterie  of  the  several 
churches  whereto  the  person  to  be  ordained  is  called,  and  where- 
of the  person  to  be  excommunicated  is  a  member:  and  both  acts 
to  be  performed  in  the  presence,  and  with  the  consent  of  the  seve- 
ral churches  to  whom  the  matter  appertaineth.'' — pp.  C2,  C3. 

*  Survey,  Part  4.  p.  19. 

t  Apolotry,  p   118,  133.     The  Synod  of  1()G2  inaintained  the 
same  doctrine.  Quest.  2.  Ans.  1. — Hubbard's  N.  E.  p.  589. 
?  Chap.  16.  §  5. 


DOCTRINES.  107 

That  acute  reasoner  and  learned  theologian,  Dr.  Em- 
mons, maintains  with  great  earnestness,  the  supremacy 
of  individual  churches  in  matters  ecclesiastical:  "No 
ecclesiastical  decision,"  says  he,  "  ought  to  be  taken  out 
of  the  hands  of  a  particular  church,  where  Christ  has 
lodged  it ;  for  he  has  appointed  no  ecclesiastical  tribunal 
superior  to  that  of  an  individual  church."*  .  .  . 

This,  then,  I  suppose  to  be  the  doctrine  of  ancient 
and  modern  Congregationalists  : — In  cases  of  difficulty, 
a  church,  or  the  aggrieved  members  of  a  church,  may 
call  for  the  advice  of  a  council  of  sister  churches ;  and 
this  advice  the  church  is  bound  respectfully  to  consider, 
and  cheerfully  to  follow,  unless  manifestly  contrary  to 
what  is  right  and  scriptural ;  but  of  this,  the  church 
has  an  undoubted  right  to  judge;  and  to  act  in  accord- 
ance with  its  deliberate  judgment.t 

But,  suppose  a  church,  in  the  exercise  of  her  sove- 
reignty, should  obstinately  refuse  to  follow  the  reasonable 
and  scriptural  advice  of  a  council  ?  She  would  then 
become  liable  to  discipline — as  will  be  hereafter  speci- 
fied— and  would  forfeit  the  confidence  and  fellowship  of 
sister  churches. 

The  Consociational  doctrine,  adopted  by  most  of  the 
Congregational  churches  of  Connecticut,  may,  perhaps, 
be  regarded  as  an  exception  to  the  above  statement.  In 
that  State  there  are  what  are  called  "  Consociations  of 
Ministers  and  Churches,"  composed  of  pastors  and  dele- 
gates from  all  the  churches  within  convenient  distances. 
These  are  standing  councils,  to  which  all  unsettled  diffi- 
culties in  the  churches  within  their  several  districts  may 
be  referred.  The  decisions  of  these  bodies  are  final  and 
authoritative.| 


*  Platform  of  Ecc.  Gov.,  a  Discourse,  etc.  pp.  19 — 23. 

f  See   Mather  s  Ratio,  pp.  173, 174. — Upham's  Ratio, 
15>2— 154.  ch.  18.  §  178. 

;  Saybrook  Platform,  Art.  II,  ill,  V,XII,  XIII. 


108  CONGREGATIONALISM. 

This  plan  of  consociation  was  designed  to  break  up 
the  practice  of  calling  ex  parte  councils.  Wise  and 
good  men  have  framed  this  consociational  system ;  and 
it  possessess,  apparently,  some  important  advantages  over 
the  usual  method  of  calling  councils  as  occasions  require. 
Still,  I  must  regard  it  as  a  departure  from  stri9t  Congre- 
gational principles,  and  of  very  questionable  tendency. 
The  principle,  that  every  church  is  authorized  to  act  au- 
thoritatively and  conclusively  in  relation  to  all  matters  of 
personal  concern,  is  of  great  importance.  Anything 
tending  to  undermine  this  principle  should  be  depreca- 
ted. For  this  very  reason,  all  councils  to  settle  church 
difficulties  should  be  avoided  as  much  as  possible;  and 
most  especially,  standing  councils ;  for  such  councils  are 
a  sort  of  standing  invitation  to  the  churches  not  to  adjust 
their  own  difficulties. 

It  is  a  serious  question,  too,  whether  the  churches 
have  the  right  to  commit  the  work  of  Christian  discip- 
line to  delegated  hands; — whether  they  can  perform  this 
Christian  duty  by  proxy.  Christ  has  said  of  the  obsti- 
nate offender :  "  If  he  hear  not  the  church,  let  him  be  to 
thee  as  an  heathen  man  and  a  publican."  Consistently 
with  this  direction,  a  church  may  take  advice  and  coun- 
sel;  but^  for  a  church  to  surrender  to  a  council  the  right 
to  "  hear,  judge,  determine  and  finally  issue"  any 
case,  (as  the  Saybrook  articles  of  discipline  expressly  re- 
quire)* seems  utterly  inconsistent  with  the  "  Magna 
Charta"  of  Christ's  churches.t 

The  above  remarks  are,  perhaps,  after  all,  more  appro- 
priate to  the  letter  of  the  Saybrook  articles  than  to  the 
practical  application  of  them  which  extensively  prevails 
in  Connecticut.  From  the  time  of  their  origin,  the 
churches  have  manifested  considerable  solicitude  lest 

*  See  Article  Vll. 

t  Samuel  Mather  is  very  explicit  upon  the  danger  of  councils, 
for  the  purpose  of  settling  church  difficulties. — See  Apology, 
cb.  7. 


DOCTRINES.  109 

they  should  interfere  with  their  Congregational  rights. 
Many  have,  therefore,  given  a  very  liberal  interpretation 
to  the  most  objectionable  of  these  articles.  Thus  they 
choose  to  interpret  the  3d  article — which  says  :  "  that  all 
cases  of  scandal  that  fall  out  within  the  circuit  of  any  of 
the  associations,  shall  be  broucrht  to  a  council  of  the 
elders,  etc.  [i.  e.  to  a  consociation]  when  there  shall  be 
need  of  a  council  for  the  determination  of  them" — as 
allowing  them  to  judge  when  it  is  necessary  to  call  the 
Consociation,  and  as  permitting  them  to  call  a  mutual 
council  if  they  choose,  or  even  a  select  council,  reserving 
the  right  to  the  censured  party  of  appeal  to  the  Consocia- 
tion. 

So  also,  some  of  the  Consociations  choose  to  call  their 
decisions  r/r/i'/ce,  rather  than  authoritative  determinations. 
And  in  other  particulars,  "  the  increasing  independency 
of  views  cherished  by  the  churches "  has  materially 
modified  the  objectionable  letter  of  the  Saybrook  Plat- 
form.* 

To  any  form  of  consociation  or  confederation  among 
the  churches,  which  removes  from  them  individually  the 
right  of  final  decision  in  all  cases  affecting  their  per- 
sonal interests,  we  conceive  there  are  most  serious  objec- 
tions. 

Injluence  of  Consociations  on  the  Ancient  Cliurches. 

The  correctness  of  these  views  is  corroborated  by  the 
remarks  of  Mosheim,  upon  the  influence  of  councils  on 
the  primitive  clmrches. 

Having  stated  that  all  the  churches  in  the  first  centu- 
ries "  had  equal  rights,  and  were,  in  all  respects,  on  a  foot- 
ing of  equality,"  he  adds  :  **  Nor  does  there  appear  in  this 
century,  any  vestige  of  that  Consociation  of  the  chirches 
oj  the  same  province,  which  gave  rise  to  ecclesiastical  coun- 

*  See  "Congregational  Order,"  or  the  Anc'ent  Platforms  of 
the  Cong.  Chhs.  with  a  Digest  of  Rules  and  Usages  in  Conn. 
Published  by  the  Gen.  Ass.  of  Conn.  I&'43. 


110  CONGREGATIONALISM. 

cils  and  metropolitans.  Rather,  as  is  manifest,  it  was  not 
till  the  second  century,  that  the  custom  of  holding  eccle- 
siastical councils  began  in  Greece,  and  thence  extended 
into  other  provinces." — Vol.  I.  p.  80,  Murdock's  1st  Ed. 

Again,  in  speaking  of  the  second  century,  he  says  : 
"  During  a  great  part  of  this  century,  all  the  churches  con- 
tinued to  be,  as  at  first,  indejpcndcnt  of  each  other ;  or, 
were  connected  by  no  consociations  or  confederations. 
"Each  church  was  a  kind  of  little  independent  republic, 
governed  by  its  own  laws,  which  were  enacted,  or  at  least 
sanctioned  by  the  people.  But,  in  process  of  time,  it  be- 
came customary  for  all  the  Christian  churches  in  the  same 
province  to  unite,  and  form  a  sort  of  larger  society  or  com- 
monwealth ;  and,  in  the  manner  of  confederate  republics, 
to  hold  their  conventions  at  stated  times,  and  there  delibe- 
rate for  the  common  advantacre  of  the  whole  confederation. 
This  custom  first  arose  among  the  Greeks,  among  whom 
a  [political]  confederation  of  cities,  and  the  consequent 
convention  of  their  several  delegates,  had  been  long 
known;  but  afterwards,  the  utility  of  the  thing  being 
seen,  [we  shall  see  directly,  how  useful  these  conventions 
were,]  the  custom  extended  through  all  countries  where 
there  were  Christian  churches.  These  conventions  of 
delegates  from  the  several  churches,  assembled  for  delib- 
eration, were  called  by  the  Greeks  synods,  [from  avvodog, 
an  assembly]  and  by  the  Latins,  councils  [from  concilium, 
an  assembly]  and  the  laws  agreed  upon  in  them,  were  call- 
ed canons,  that  is,  rules,  [from  xavojv,  ca?i6}i]. 

"  These  councils,  of  which  no  vestige  appears  before 
the  middle  of  this  century,  (i.  e.  the  second)  changed 

NEARLY  THE  SVHOLE  FORM  OF  THE   CHURCH.       For,  in  tllC 

first  place,  the  ancient  rights  and  privileges  of  the  people 
were  by  them  very  much  abridged;  and,  on  the  other 
hand,  the  influence  and  authority  of  the  bishops  ivere  not 
a  little  augmented.  At  first,  the  bishops  did  not  deny  that 
they  were  merely  representatives  of  the  churches,  and 
acted  in  the  name  of  the  people,  but,  by  little  and  little, 
they  made  higher  pretensions,  and  maintained,  that  power 


DOCTRINES.  Ill 

was  given  them  by  Christ  himself,  \o  dictate  rules  of  faith 
and  conduct  to  the  people.  In  the  next  place,  the  perfect 
equality  and  parity  of  all  bishops,  which  existed  in  early 
times,  the  council  gradually  subverted.  For,  it  was  neces- 
sary that  one  of  the  confederated  bishops  of  a  province, 
should  be  intrusted  with  some  authority  and  power  in 
those  conventions,  over  the  others  ;  and  hence  originated 
the  prerogatives  of  J/e<ro/?o/zYaw5.  And  lastly,  when  the 
custom  of  holding  these  councils  had  extended  over  the 
Christian  world,  and  the  universal  church  had  acquired 
the  form  of  a  vast  republic,  composed  of  many  lesser  ones, 
certain  head  men  were  to  be  placed  over  it  in  different 
parts  of  the  world,  as  central  points  in  their  respective 
countries.  Hence  came  the  Patriarchs  ;  and  ultimately 
a  Prince  of  Patriarchs — the  Roman  pontiff." — Eccl. 
Hist.  Vol.  I.  pp.  142 — 4.  See  also,  an  important  note  to 
the  same  purport  by  Dr.  Murdock,  p.  142,  n.  2. 

Waddington,  (Ecc.  Hist.  p.  44),  admits  the  correctness 
of  Mosheim's  account.  He  says  :  "  Though  these  synods, 
were  doubtless  indispensable  to  the  well  being  of  Chris- 
tianity [?]  they  seem  to  have  been  the  means  of  corrupting 
the  original  humility  of  its  ministers.''' 

If  this  be  true,  and  if  it  be  also  true  that  "like  priest 
like  people,"  and  that  like  causes  tend  to  like  effects — • 
then,  I  ask.  If  synods  or  councils,  to  assist  in  the  admin- 
istration of  church  government,  are  sometimes  necessary, 
ought  they  not  at  least,  to  be  occasional  bodies,  called  as 
seldom  as  the  necessities  of  the  churches  will  permit ;  and 
so  limited  in  their  authority  as  not,  in  the  least,  to  interfere 
with  the  sovereignty  of  individual  churches  ?  And,  if 
the  plan  of  Consociation  has  occasioned  such  countless 
evils  in  the  churehes  in  past  ages,  ought  not  we  to  re- 
gard it  with  a  jealous  eye  ?  And,  is  not  the  doctrine,  that 
no  ecclesiastical  council  shall  have  any  authority  to  en- 
force its  decisions  on  the  churches,  highly  important — 
yea,  essential  to  the  independence  and  the  permanent 
welfare  of  the  churches  ? 

III.  Another  doctrine  of  considerable  importance  is, 


112  CONGREGATIONALISM.       . 

that  an  ex  parte  council  cannot  he  regularly  called,  until 
a  mutual  one  has  been  refused  by  one  of  the  yartics* 

The  right  to  call  ex  parte  councils  has  been  con- 
sidered an  objectionable  feature  in  our  system.  But  in 
reality,  it  is  far  otherwise.  This  right  furnishes  an  ef- 
fectual check  to  the  exertion  of  arbitrary  power  on  the 
part  of  a  majority  of  a  church.  These  councils  are  a 
court  of  errors,  to  which  the  humblest  member  of  a  Con- 
gregational church  may  appeal. 

This  appeal  cannot,  however,  be  made  until  a  mutual 
reference  has  been  refused  :  and  this  will  rarely  occur, 
unless  there  be  a  measure  of  unchristian  obstinacy  and 
self-will  in  the  refusing  party.  An  ex  parte  council 
should  in  no  case  act,  until  assured  that  a  mutual  coun- 
cil has  been  refused. 

Some  persons  seem  to  think,  that  one  ex  parte  council 
may  be  arrayed  against  another,  almost  ad  injinitum. 
But,  if  the  above  doctrine  be  regarded,  this  cannot  take 
place — one  ex  parte  council  cannot  be  arrayed  against 
another.  For  illustration :  if  the  majority  of  a  church 
should  propose  to  call  a  council,  to  consider  the  expe- 
diency of  dissolving  the  pastoral  connection;  and  the 
pastor  and  the  minority  should  refuse  to  join  them,  and 
they  (the  majority)  should  proceed  to  call  an  ex  parte 
council,  the  pastor  and  the  minority  would  have  no  right 
to  call  another  ex  parte  council.  And,  for  an  ex  parte 
council  to  assemble,  and  proceed  to  act  upon  the  doings 
of  the  church  and  a  previous  council,  without  being  as- 
sured that  the  party  calling  them  had,  in  their  turn,  pro- 
posed to  the  other  party  a  mutual  council — would  be  to 
violate  good  usage  and  sound  doctrine. 

Nay,  more,  it  is,  in  my  view,  ver^  doubtful  whether 
those  who  have  once  refused  the  offer  of  a  mutual  coun- 
cil, and  thus  compelled  their  brethren  to  call  an  ex  parte, 
have  any  further  claim  to  the  advice  of  a  council ;  least 
of  all,  to  that  of  an  ex  parte  council  of  their  own  choos- 
ing.    If  upon  reflection,  the  minority  should  consent  to 

*  Mather's  Ratio  Disciplinae,  Art.  IX. — Upham's  Ratio,  ch.l7. 


IJT' 


DOCTRINES.  113 

refer  all  their  difficulties  to  the  consideration  of  a  mu- 
tual council — though  they  had  previously  refused  so  to 
do,  and  by  their  refusal  had  constrained  their  brethren 
to  call  an  ex  parte  council — it  would  be  an  act  of  Chris- 
tian kindness  and  condescension,  and  perhaps  of  duty, 
for  the  majority  to  consent  to  such  an  arrangement. 
But,  under  other  circumstances,  the  majority  of  a  church 
are  authorized  to  act  finally  on  the  advice  of  an  ex  parte 
council,  when  called  regularly  ;  and  the  minority  have 
no  ground  of  complaint,  that  all  reasonable  measures  have 
not  been  employed  to  adjust  their  difficulties  on  Christian 
and  Congregational  principles.* 

Authority  for  Councils. 

If  the  question  be  asked  :  "  On  what  grounds  do  Con- 
gregationalists  rest  their  opinions  respecting  synods  and 
councils  ?"t     The  answer  is  two-fold  : 

First,  on  the  sisterly  relations  which  our  churches  sus- 
tain to  each  other.  We  regard  ourselves  as  branches  of 
one  family ;   each  of  which,  though  settled  apart,   and 

*  The  decisions  of  such  a  council,  resulting  in  the  removal  of 
a  pastor,  would  doubtless,  in  the  eye  of  the  law,  exonerate  a 
church  or  parish  from  the  payment  of  the  pastor's  salary  after  the 
date  of  such  decision.  —  See  a  Report  of  Avery  vs.  Inhabitants 
of  Tyringham,  in  Mass.  Reports  for  Sept.  Term,  1807.  The  in- 
habitants voted  that  they  would  no  longer  consider  the  plaintiff 
minister  of  said  town.  The  minister  sued  for  his  salary  ;  and 
the  court  gave  it  to  him  ;  on  the  ground,  that  in  cases  of  disa- 
greement between  a  pastor  and  a  people,  amutual  council  should 
be  proposed,  and  on  this  being  refused,  an  ex  parte  should  be 
called,  whose  decisions  would  have  equal  force  in  dissolving 
the  connection  between  the  contending  parties. 

t  The  chief,  if  not  the  only  difference,  between  synods  and 
councils  is,  that  5i/no£?5  are  ^eneraZ  councils,  in  their  attendance 
and  objects  ;  councils  are  limited  to  Zifew  churches,  and  are  called 
for  private  and  specific  purposes.  These  purposes  are  specified 
in  the  Letter  Missive  ;  beyond  which  they  are  not  authorized  to 
go,  in  their  deliberations. 

8 


114  CONGREGATIONALISM. 

competent  to  manage  all  its  ordinary  affairs,  has  a  family 
interest  in  every  other  branch.  And,  inasmuch  as  every 
branch  of  the  family  will  feel  a  special  interest  in  pre- 
serving every  member  of  the  family  circle  from  mistakes 
and  errors,  there  is  a  peculiar  propriety  in  asking  coun- 
sel of  each  other  in  cases  of  unusual  difficulty.  We  call 
our  churches  sisters,  because  we  have  "  one  Lord,  one 
faith,  one  baptism ;  one  God  and  Father  of  all"  *  *  (Eph. 
4:  1 — 6;)  and  endeavor  to  "walk  by  the  same  rule," 
and  to  "  mind  the  same  thing,"  Phil.  3: 16.  If  such  be  our 
relation  to  each  other,  how  suitable  that  we  should  ad- 
vise with  each  other  in  all  cases  of  unusual  difficulty  re- 
lating to  our  common  faith  and  order ! 

Secondly,  on  the  ground  of  Scripture  injunction  and 
example. 

The  Scriptures  inculcate  the  duty,  in  general  terms, 
of  asking  advice,  and  seeking  counsel,  in  cases  of  doubt 
anddifficulty.— See  Prov.  11:4.  12:15.  13:10.  15:22. 
And,  that  the  general  principle  here  recognized,  viz. 
that  wisdom  and  safety  require  men,  in  cases  of  doubt  and 
difficulty  to  seek  counsel  and  take  advice — is  applicable 
to  churches,  is  evident  from  the  example  recorded  in  the 
15th  chapter  of  Acts :  whence  it  appears,that  a  verydiffieult 
question  had  arisen  in  the  church  at  Antioch,  which 
could  not  be  satisfactorily  adjusted  by  the  church  itself, 
even  with  the  aid  of  Paul  and  Barnabas ;  who,  having  no 
special  revelation  respecting  the  question,  could  not 
speak  authoritatively,  as  upon  many  other  points.  After 
much  dissension  and  disputation,  the  church  determined 
that  Paul  and  Barnabas,  with  certain  brethren  of  the 
church,  should  go  up  to  Jerusalem,  and  ask  counsel  of 
the  apostles  and  elders,  and,  as  the  result  shows,  of  the 
whole  church  likewise.  The  question  having  been  sub- 
mitted to  the  consideration  of  the  church  at  Jerusalem, 
including  the  apostles,  elders  and  brethren,  it  was  re- 
solved, after  mature  deliberation,  and  an  assurance  that 
they  had  ''  the  mind  of  the  Spirit,"  to  embody  their  re- 
sult in  a  letter,  written  in  the  name  of  the  "  apostles,  el- 


I 


DOCTRINES.  115 

ders  and  brethren,"  and  by  the  authority  of  the  Holy 
Ghost,"  *  and  to  send  this  by  the  hands  of  "  chosen  men" 
of  the  church  at  Jerusalem,  together  with  Paul  and  Bar- 
nabas, to  the  church  at  Antioch,  and  elsewhere. 

Now,  though  this  transaction  has  in  it  few  of  the  cir- 
cumstances of  a  modern  ecclesiastical  council ;  and 
though  the  decisions  of  the  apostles,  elders,  and  brethren, 
acting  under  the  special  direction  and  impulse  of  the 
Holy  Ghost  (v.  28),  may  have  had  an  authority  which  a 
modern  council  cannot  havet — yet  we  have,  in  this 
transaction,  a  very  clear  warranty  for  one  church  to  ask 
counsel  of  another  in  cases  of  difficulty  :  and,  inasmuch 
as  the  pastors  and  some  chosen  men  from  several  churches 
would  ordinarily  be  better  qualified  to  investigate  a  mat- 
ter of  difficulty,  and  to  give  sound  and  scriptural  advice, 
than  the  pastor  and  brethren  of  a  single  church — therefore 
the  plan  of  councils,  composed  of  the  pastors  and  delegates 
of  several  churches,  has  been  adopted  by  us,  in  conform- 
ity with  the  general  principle  recognized  in  this  15th 
chapter  of  Acts,  and  the  dictates  of  sound  discretion. 

And,  the  same  general  principles  which  authorize  any 
councils,  equally  authorize  ex  parte  councils.  For,  if  it 
be  agreeable  to  reason  and  revelation  that  counsel  should 
be  sought  by  churches  of  one  another  in  cases  of  diffi- 
culty, and  some  members  of  a  church  who  equally  need 
this  counsel,  refuse  to  ask  it,  their  refusal  should  not  de- 

*  Neander  renders  the  clause — "  It  seemed  good  to  the  Holy 
Ghost  and  to  us"  thus  -.  **  For  it  seemed  ^ood  to  us,  tinder  the 
a-uidance  of  the  Holy  Spirit."  —  History  of  the  Planting,  etc.,  of 
Chris.  Chh.  by  the  Apostles,  Vol.  I.  p.  145.  3d  ed. 

t  It  ought,  perhaps,  to  be  noted,  that  all  the  suppositions  in 
the  text  are  by  no  means  universally  admitted  truths.  Thomas 
Hooker  contends,  that  this  conference  at  Jerusalem  was  purely 
deliberative,  and  unattended  by  any  special  divine  revelation; 
and  that  the  authority  of  the  "  Holy  Ghost,"  to  which  reference 
is  made  in  the  28th  verse,  was  simply  that  authority  which  was 
clearly  deducible  from  the  Sacred  Scriptures.  He  further  insists, 
that  the  decrees  of  this  council  had  only  the  weight  of  good  ad- 
vice, which  was  consonant  with  God's  Word. — Survey.,  P.4.  ch.l. 


116  CONGREGATIONALISM. 

prive  others,  in  the  same  church,  of  that  advice  and  assist- 
ance which  they  need,  and  are  disposed  to  seek. 

The  above  are  believed  to  be,  for  substance,  the  views 
of  Congregationalists  on  the  subject  of  councils,  mutual 
and  ex  parte. 

IV.  Another  doctrine  of  Congregationalism,  is,  that  the 
equality  and  completeness  of  the  several  churches  adopting 
this  system,  do  not  free  them  from  all  accountability  to 
each  other. 

Samuel  Mather  maintains  this  doctrine  distinctly ; 
and,  among  other  authorities,  quotes  the  testimony  of 
Jeremiah  Burroughs,  as  follows  :  "  Those  in  the  Congre- 
gational way  acknowledge,  1.  That  they  are  bound  in 
conscience  to  give  account  of  their  ways  to  churches 
about  them,  or  to  any  other  who  shall  require  it.  This 
not  in  any  arbitrary  way,  but  as  a  duty  which  they  owe 
to  God  and  man."* 

John  Cotton  taught  the  same  doctrine.t 

If  a  Congregational  church  is  believed  to  have 
swerved  from  the  truth,  a  sister  church  may  call  the  of- 
fender to  an  account ;  and,  if  necessary,  withdraw  fellow- 
ship from  the  erring  and  obstinate  church. |  But,  in 
doing  this,  it  is  necessary  for  the  complainant  to  take,  as 
nearly  as  possible,  the  regular  steps  enjoined  in  Matt.  18: 
15 — 18.  The  inquiring  party  having  failed,  by  a  pri- 
vate interview,  to  obtain  satisfaction  from  her  erring 
sister,  should  next  call  for  the  assistance  of  one  or  more 
of  the  neighboring  churches;  and  if  unsuccessful  in  this 
second  step,  may  either  withdraw  fellowship  immediately, 
or  call  a  council  of  neighboring  churches,  to  advise  in 
the  case.§ 

Upon  this  general  subject,   the  Cambridge  Platform 

*  Burroughs'  Irenicum,  pp.43, 44 — 47,  in  Mather's  Apology 
App.— Partll. 

t  Keyes  of  the  Kingdom  of  Heaven,  pp.  101 — 108. 

t  Mather's  Ratio  Disciplinae,  Art.  P.  §  1,  4. 

§  Cambridge  Platf  ch.15.  Mather's  Ratio,  p.l72.  Also  Up- 
liam's  "  Ratio  Disciplinae,"  pp.  174,  206. 


I 


DOCTRINES.  ^  117 

(Chap.  15)  says:  "Although  churches  be  distinct,  and 
therefore  may  not  be  confounded  one  with  another,  and 
equal,  and  therefore,  have  no  dominion  one  over  another; 
yet,  all  the  churches  ought  to  preserve  church  commu- 
nion one  with  another,  because  they  are  all  united  unto 
Christ,  not  only  as  a  mystical,  but  a  political  head, 
whence  is  derived  a  communion  suitable  thereunto. 

"  The  communion  of  churches  is  exercised  sundry 
ways.  1.  By  way  of  mutual  care,  in  taking  thought  for 
one  another's  welfare.  *  *  2.  By  way  of  consultation 
one  with  another,  when  we  have  occasion  to  require  the 
judgment  and  council  of  other  churches.  *  *  3.  By 
way  of  admonition,  when  a  church  neglects  discipline 
or  becomes  corrupt.  *  *  4.  By  admitting  members  of 
sister  churches  to  occasional  communion  with  one  an- 
other. 5.  By  letters  of  recommendation  or  dismission 
from  one  church  to  another.  *  *  6.  By  affording  re- 
lief and  succor  one  unto  another,  either  of  able  mem- 
bers to  furnish  them  with  officers,  or  of  outward  support 
to  the  necessities  of  poorer  churches,  as  did  the  churches 
of  the  Gentiles  contribute  liberally  to  the  poor  saints  at 
Jerusalem.^'' 

The  mutual  relation  and  the  fellowship  of  the  churches 
was  strenuously  maintained  by  the  fathers  of  New  Eng- 
land.* They  abhorred  any  such  independency  as  ex- 
cused a  church  from  giving  account  of  itself — its  doc- 
trines and  its  practice — to  all  in  fellowship  with  it.  This 
feature  of  the  system  has  been  tenaciously  held  by  all 
consistent  Congregationalists,  to  the  present  time. 

I  have  now  finished  an  enumeration  and  brief  explana- 
tion of  the  most  essential  principles  and  doctrines  of  the 
orthodox  Congregationalists  of  New  England.  Such  is 
the  system  of  church  polity  which  the  fathers  of  New 
England  so  fondly  loved  and  cherished  ;  and  in  the  main- 

*  Hooker's  Survey,  Part  II,  ch.  3.  p.  80.  —  Cotton's  Way 
Cleared,  ch.  3.  sec.  1. 


118  CONGREGATIONALISM. 

P 

tenance  of  which  they  endured  persecution  in  their  na- 
tive land,  the  perils  of  the  ocean,  and  the  privations  and 
hardships  of  the  wilderness. 

It  was  not,  however,  their  love  of  rites,  and  forms,  and 
ceremonies,  in  the  worship  of  God  ;  it  was  not  their  at- 
tachment to  any  one  mode,  in  itself  considered,  that 
made  them  so  willing  to  sacrifice  the  endearments  of 
home,  and  the  enjoyments  of  cultivated  society;  but  it 
was  their  love  for  the  C/iMrc/*  q/"  CAr/s^,  the  welfare  of 
which  they  considered  identified  with  the  maintenance 
of  Congregationalism, — it  was  this  that  brought  them 
hither.  They  loved  pure  religion  ;  and  regarding  Con- 
gregationalism as  best  adapted  to  propagate  and  main- 
tain the  institutions  of  religion  in  their  purity,  they 
cherished  this  system  with  self-denying,  self-sacrificing 
fondness.  It  was  not  the  casket  itself  which  they  so 
much  valued ;  but  the  casket,  as  a  necessary  protection 
to  the  pearl  of  great  price  which  it  contained.  It  was 
not  iheform  of  godliness,  which  they  so  much  admired; 
but  the  power  which  accompanied  this  form.  In  a  word, 
it  was  not  Congregationalism,  in  itself  considered,  which 
our  fathers  so  devotedly  loved  and  cherished  ;  but  Con- 
gregationalism, as  that  form  of  church  government  which 
Christ  had  fixed  upon  as  best  adapted  to  promote  the  in- 
terests of  his  kingdom  and  the  glory  of  his  name. 

While,  therefore,  we  approve  and  admire  the  fair  mod- 
el of  a  Christian  church  which  our  fathers  reared  in  the 
New  World,  let  us  not  forget  the  spi7^it  which  of  old 
dwelt  in  the  New  England  churches.  And  while  we  re- 
joice in  the  valued  inheritance  which  our  fathers  have  be- 
queathed us,  let  us  never  forget,  that  it  will  be  in  vain 
that  we  cry,  *'  The  temple  of  the  Lord,  The  temple  of 
the  Lord  are  these!"  if  the  presence  of  the  Lord  dwell 
not  in  our  churches. 

It  should  never  be  forgotten,  that  Congregationalism  is  a 
spiritual  system  of  church  government.  It  is  designed 
for,  and  adapted  to  spiritual  persons — those  who  have 
been  taught,  and  are  now  led  by  the  Spirit.   Its  strength 


DOCTRINES.  119 

and  permanence  depend  on  the  spirituality  of  those  who 
adopt  it.  It  controls  them  by  no  other  power  than  that 
which  is  moral  ;  it  inflicts  no  other  pains  and  penalties. 
It  can  live  and  prosper  only  in  the  smiles  of  heaven. 
Without  the  Divine  presence  our  churches  cannot  be 
governed.  Without  this,  they  must  fall  to  pieces,  or 
dwindle  away  and  die.  Of  all  denominations  we  are 
most  entirely  cast  upon  Providence.  Without  Christ  we 
can  do  nothing. 

These  facts,  while  they  furnish  strong  presumptive  evi- 
dence of  the  correctness  of  our  principles  and  doctrines, 
suggest  a  powerful  argument  to  the  mind  of  every  Con- 
gregationalist,  why  he  himself  should  be  holy,  and  why 
he  should  labor  to  promote  the  holiness  of  all  about  him. 


PART  III. 


ECCLESIASTICAL  HISTORY. 

It  will  be  seen  from  the  preceding  pages,  that  Con- 
gregationalists  derive  their  principles  and  doctrines  from 
the  sacred  Scriptures ;  that  Jesus  Christ  is  regarded  by 
them  as  the  author  of  their  church  polity  ;  and  the  apos- 
tles, as  the  builders  of  the  first  Congregational  churches. 
In  this  belief,  they  feel  themselves  fully  sustained  by  the 
passages  already  quoted  from  the  Evangelists  and  the 
Apostles,  who  wrote  as  they  were  moved  by  the  Holy 
Ghost,  and  whose  movements  in  organizing  the  first 
Christian  churches  had  the  sanction  of  the  Great  Head 
of  the  Church.  Although  our  chief  dependence  is  upon 
these  inspired  guides,  and  nothing  is  received  by  us  as 
truth  which  is  contrary  to  these,  still  it  is  pleasant  to  find 
the  correctness  of  our  interpretation  of  the  Scriptures 
sustained  by  the  testimony  of  the  most  ancient  Fathers 
of  the  Church,  and  by  the  judgment  of  many  of  the  most 
learned  and  impartial  modern  writers  on  ecclesiastical 
history.     To  their  testimony  we  will  now  attend. 

The  Fathers.* 

Clement. — Among  the  earliest  and  most  valued 
pieces  of  antiquity  is  the  epistle  of  Clement;  written  in 

*  The  Apostolic  Fathers^  or  those  who  were  contemporary 
wiih  the  apostles,  or  their  immediate  disciples,  were  Barnabas, 
Clement  of  Rome,  Hermas,  Ignatius,  and  Polycarp.  The  Fath- 
ers of  the  Churchy  include  all  the  Christian  writers  between  the 
second  and  the  sixth  century — some  saj^,  twelfth  century. 


122  CONGREGATIONALISM. 

the  name  of  the  church  at  Rome,  to  the  church  at  Co- 
rinth, somewhere  about  A.  D.  64 — 70.* 

The  main  design  of  this  epistle  seems  to  be,  to  set 
before  the  Corinthian  church  the  inconsistency  and  sin 
of  suffering  a  few  "  ringleaders" — *'  foolish  and  incon- 
siderate men" — so  far  to  influence  the  church,  as  to  in- 
duce them  to  disregard  their  spiritual  guides  and  rulers ; 
and  even  to  "  cast  off  those  from  their  ministry,  or  bish- 
opric, who  had  holily,  and  without  blame,  fulfilled  the 
duties  of  it." 

I  will  arrange,  under  distinct  heads,  the  testimony  of 
this  venerable  and  admired  writer  respecting  the  primi- 
tive order  and  discipline  of  the  churches. 

1.  The  first  point  established  by  this  epistle  is,  that  in 
Clement's  time  (as  late  as  A.  D.  64 — 70),  the  churches 
retained  their  independent,  congregational  organization. 

The  address,  or  salutation  of  the  epistle  goes  to  show 
this.  It  runs  thus :  "  The  church  of  God  which  is  (or 
which  sojourneth)  at  Rome,  to  the  church  of  God  which 
is  at  Corinth,  elect,  sanctified  by  the  will  of  God  through 
Jesus  Christ  our  Lord :  grace  and  peace,"  etc. 

Here  we  have  two  distinct  and  complete  churches  spo- 
ken of;  the  one  at,  or  sojourning  at,  Rome ;  the  other 
at  Corinth.  The  language  employed  is  precisely  such 
as  one  Congregational  church  in  these  days  might  use 
when  addressing  another. 

Clement  speaks  of  the  church  "  being  conscientiously 
gathered  together,  in  concord  with  one  another." — §  34. 
Which  goes  to  show  that  the  church  consisted  of  a  sin- 
gle congregation  only,  which  was  accustomed  to  assem- 
ble together  for  church  purposes. 

2.  Another  point  established  by  this  epistle  is,  that  the 
churches  were  composed  of  professed  saints. 

*  Historians  differ  widely  respecting  the  date  of  this  epistle. 
— Lardner  places  it  about  A.  D.  95. — Waddington  supposes  this 
to  be  about  the  true  date. — p.  34. — Dr.  Campbell  has  some  valu- 
able remarks  upon  this  epistle,  in  his  4th  Lee.  on  Ecc.  Hist. 


ECCLESIASTICAL    HISTORY.  123 

The  church  at  Corinth  is  called — ^^  the  church  of 
God,''''  '*  elect,  sanctified  hy  the  will  of  God,  through  Je- 
sus Christ,  our  Lord^  Mention  is  made  of"  the  firm- 
ness of  their  jaith,  and  its  fruitfidness  in  all  good 
works ;"  of  their  '^religion  in  Chri  st, ^^  nnd  *^  certain 
knowledge  of  the  Gospel :''''  they  are  said  to  have  "walk- 
ed according  to  the  laws  of  God,"  etc.  §  1 ;  they  are 
called  "  the  flock  of  Christ;'  §  54  ;  and  "  the  sheep  fold 
of  Christ:'— §57. 

If  such  was  the  character  of  the  Corinthian  church, 
we  may  reasonably  infer,  that  of  such  materials  were  all 
the  churches  of  that  time  composed. 

3.  Clement  speaks  of  the  disciplinary  power  of  the 
churches. 

*'  Beloved,  the  reproof  and  the  correction  which  we  ex- 
excise  towards  one  another,  is  good  and  exceedinor  profi- 
table :  for  it  unites  us  more  closely  to  the  will  of  God." 
-§56. 

He  admits — as  we  shall  presently  see — that  the  church 
had  authority  to  discipline,  even  its  ministers. 

4.  Other  points  in  the  order  of  the  primitive  churches, 
to  which  this  epistle  bears  testimony,  respect  the  num- 
ber and  character  of  church  officers  ;  the  authority  which 
they  possessed ;  and  the  part  which  a  church  had  in  the 
institution  of  its  own  officers. 

The  officers  of  the  churches  are  thus  spoken  of  by  the 
venerable  Clement :  "  The  apostles  have  preached  to  us 
from  our  Lord  Jesus  Christ ;  Jesus  Christ,  from  God. 
Christ,  therefore,  was  sent  by  God,  the  apostles  by 
Christ ;  so  both  were  orderly  sent  according  to  the  will 
of  God.  For  having  received  their  command,  and  being 
thoroughly  assured  by  the  resurrection  of  our  Lord  Jesus 
Christ  (1  Thess.  1:  5),  and  convinced  by  the  Word  of 
God,  with  the  fulness  of  the  Holy  Spirit,  they  went 
abroad,  publishing,  *  that  the  kingdom  of  God  was  at 
hand.'  And  thus  preaching  through  countries  and  cities, 
they  appointed  the  first  fruits  of  their  conversions  [that 
is,  the  first  converts,  and  consequently  the  most  experi- 


124  CONGREGATIONALISM. 

enced  Christians]  to  be  bishops  and  deacons,  ove?'  such 
as  should  afterwards  believe,  having  Jirst  proved  them  by 
the  Spirit.  Nor  was  this  any  new  thing,  seeing  that 
long  before,  it  was  written  concerning  bishops  and  dea- 
cons. For  thus  saith  the  Scripture  in  a  certain  place  : 
*  I  will  appoint  their  overseers  [bishops]  in  righteous- 
ness, and  their  ministers  [deacons]  in  faith.'  Isa.  60:  17. 
-§  42. 

"  And  what  wonder  if  they  to  whom  such  a  work 
was  committed  by  God  in  Christ,  established  such  offi- 
cers as  we  before  mentioned  ;  when  even  that  blessed  and 
faithful  servant  in  all  his  house,  Moses,  set  down  in  the 
Holy  Scriptures  all  things  that  were  commanded  him." 
-§43. 

In  another  place,  referring  to  the  disorders  which  had 
prevailed  in  the  church,  he  says:  "  Who  is  there  among 
you  that  is  generous  ?  who  that  is  compassionate  ?  who 
that  has  any  charity  1  let  him  say,  if  this  sedition,  this 
contention,  and  these  schisms,  be  upon  my  account,  I 
am  ready  to  depart ;  to  go  away  whithersoever  ye  please ; 
and  do  whatsoever  ye  shall  command  me :  only  let  the 
jloch  of  Christ  be  in  peace,  with  the  elders  that  are  set 
over  it."  *  * — §  54.  A  clear  intimation  that  the  church 
of  Corinth  remained  as  the  apostles  left  it;  '■' with  el- 
ders (not  a  bishop  and  elders)  set  over  it."" 

But,  does  not  Clement  elsewhere  say :  "  The  chief 
Priest  has  his  proper  services;  and  to  the  Priests  their 
proper  place  is  appointed ;  and  to  the  Levites  appertain 
their  proper  ministries;  and  the  Layman  is  confined 
within  the  bounds  of  what  is  commanded  to  Laymen?" 
Yes,  he  does :  but  for  what  purpose  ?  not  to  inculcate 
the  doctrine  that  the  Christian  church  should  have  the 
same  grades  in  their  ministers  which  the  Jewish  church 
had;  this  was  a  discovery  of  a  much  later  period: — but 
simply  to  enforce  on  the  Corinthians  the  duty  of  order 
and  regularity  in  their  religious  services.  So  he  himself 
tells  us,  in  the  very  next  sentence ;  "  Let  every  one  of 
you,  therefore  brethren,  bless  God  in  his  proper  station, 


ECCLESIASTICAL  HISTORY.  125 

with  a  good  conscience,  and  with  all  gravity,  not  exceed- 
ing the  rule  of  his  service  which  is  appointed  to  him,"  ((^ 
40,  41) ;  a  sort  of  paraphrase  of  the  apostle's  words : 
'Let  all  things  be  done  decently  and  in  order.' 

The  arorument  of  Clement  is  this:  As  nnder  the  an- 
cient  Jewish  Dispensation  God  assigned  to  the  High 
Priest,  the  Priests,  Levites,  and  all  the  people  their  ap- 
propriate parts  in  his  service,  that  nothing  might  be  done 
"  rashly  and  disorderly  ;"  so,  under  the  Christian  Dis- 
pensation, it  becomes  both  ministers  and  people  to  ob- 
serve their  proper  stations,  and  do  their  appropriate 
work  in  the  service  and  worship  of  God. — Compare  <^ 
37,  38. 

After  alluding  to  the  "  emulation  among  the  tribes 
concerning  the  priesthood,"  and  the  measures  adopted  by 
Moses  to  quell  the  rising  strife,  by  referring  the  matter 
to  God,  who  caused  Aaron's  rod,  of  all  the  twelve,  to 
blossom, — Clement  proceeds  : 

"What  think  you  beloved?  did  not  Moses  before 
know  what  should  happen  ?  Yes,  verily ;  but  to  the  end 
there  might  be  no  division,  not  tumult  in  Israel,  he 
did  in  this  manner,  that  the  name  of  the  true  and  only 
God  might  be  glorified :  to  him  be  honor  for  ever  and 
ever — Amen. 

"  So  likewise  our  apostles  knew  by  our  Lord  Jesus 
Christ,  that  there  should  contentions  arise  upon  the  ac- 
count of  the  ministry,  or  the  name  of  the  bishopric,  [or, 
as  Dr.  Owen  renders  it — '  about  the  name  of  episcopacy,' 
that  is,  episcopacy  itself.]  And  therefore,  having  a  per- 
fect foreknowledge  of  this,  they  appointed  persons,  as  we 
have  before  said,  and  then  gave  direction,  how  when 
they  should  die,  other  chosen  and  approved  men  should 
succeed  in  the  ministry.  Wherefore  we  cannot  think 
that  those  may  be  justly  thrown  out  of  their  ministry, 
who  were  either  appointed  by  them,  or  afterwards  chosen 
by  other  eminent  men,  ivith  the  consent  [or  choice]  of  the 
whole  church  {avvtdoyir^(Tn(j7iq  ttJ?  ixxXrjaiug  TTacrrjg) ;  and 
who  have  with  all  lowliness  and  innocency  ministered 


126  CONGREGATIONALISM. 

to  the  flock  of  Christ  in  peace,  and  without  self-interest: 
and  were  for  a  long  time  commended  by  all.  For  it 
would  be  no  small  sin  in  us,  should  we  cast  off  those 
from  their  ministry,  (or  bishopric)  who  holily,  and  with- 
out blame,  fulfil  the  duties  of  it.  Blessed  are  those 
priests  [nqw^vTiQovq,  elders'\  who,  having  finished  their 
course  before  those  times,  [when  churches  are  so  fasti- 
dious and  contentious]  have  obtained  a  fruitful  and  per- 
fect dissolution ;  for  they  have  no  fear  lest  any  should 
turn  them  out  of  the  place  [heaven],  which  is  now  ap- 
pointed for  them.  But  we  see  how  you  have  put  out 
some,  who  lived  reputably  among  you,  from  the  minis- 
try, [mtto  ii'iq  inlaxonrjg,  from  their  bishoprics]  which  by 
their  innocence  they  had  adorned." — §  44. 

This  most  interesting  and  remarkable  passage  estab- 
lishes several  points:  (1)  That  bishops,  or  ciders  as  he 
calls  them  §  54,  and  deacons  were  the  only  officers  known 
in  the  churches  of  Christ  in  the  days  of  Clement, — thirty 
or  forty  years  after  Christ.  For  surely,  if  there  had  been 
any  others  known  to  those  primitive  churches,  Clement 
would  scarcely  have  written  as  he  did.  (2)  That  **  the 
consent  of  the  lohole  church''^  was  obtained  to  the  appoint- 
ment of  these  officers.  (3)  That  the  apostles,  foresee- 
ing that  contentions  would  arise  respecting  the  ministe- 
rial office,  left  particular  directions  ^'  how,  when  thei/" — 
that  is,  the  elders  or  bishops,  which  were  ordained  over 
the  churches  during  the  life-time  of  the  apostles — 
"  should  die,  other  chosen  and  approved  men  should 
succeed  in  the  ministry."  These  directions,  we  have 
in  their  sacred  writings  and  in  the  example  of  the  church- 
es founded  by  them.  From  both  of  which  sources  we 
learn,  that  approved  men  were  to  be  chosen  and  set  apart 
to  the  ministry,  "  ivith  the  consent  of  the  whole  chirch.^'' 
(4)  That  the  apostolic  and  primitive  churches  had  the 
power  to  discipline,  and  even  to  cast  ojf  their  ministers 
— their  bishops.  This  the  Corinthians  had  done.  And 
Clement  nowhere  intimates  that  they  had  not  a  perfect 
right  so  to  do;  but  only  complains  that  they  had  not  ex- 


ECCLESIASTICAL  HISTORY.  127 

ercised  their  authority  in  a  jadicious  and  Christian  man- 
ner,— that  they  had  exercised  it  upon  men  who  deserved 
their  confidence  and  love,  and  not  their  censure. 

Such  is  the  testimony  of  Clement,  the  disciple  of 
Peter,  the  "  almost-apostle^'  of  the  Primitive  Church; 
the  man  of  whom  Paul  makes  mention  (Phil.  4:  3),  as 
one  whose  name  is  written  in  the  ^^  Book  of  Life.^^ 
Such  is  Clement's  testimony  to  the  order  and  discipline 
of  the  apostolic  churches. 

Dr.  Campbell  says  of  this  epistle :  "  Nothing  that  is 
not  Scripture,  can  be  of  greater  authority  in  determin- 
ing a  point  of  fact,  as  is  the  question  about  the  constitu- 
tion of  the  apostolic  church." — Lee.  4.  p.  72.  Wadding- 
ton*  himself  an  Episcopalian,  speaking  of  this  Epistle, 
says  :  "  The  Episcopal  form  of  government  was  clearly 
not  yet  here  [at  Corinth]  established,  probably  as  being 
adverse  to  the  republican  spirit  of  Greece." — p.  35. 
And  is  it  not  equally  adverse  to  the  republican  spirit  of 
every  country  1 

P  o  1  y  c  a  r  p. — The  epistle  of  Polycarp  stands  next  in 
order.  This  was  written  probably  sometime  between 
A.  D.  108  and  117,*  and  is  addressed  "To  the  church 
which  is  at  Philippi,"  or,  which  sojourneth  at  Philippi, 
(ttj  nsQoi'Aovdri  ^dljinoig).  The  church  is  addressed  as 
consisting  of  persons  who  had  ''the  root  of  faith"  re- 
maining  firm  in  them. — §  1. 

Polycarp  speaks  not  as  one  having  authority;  but 
apologizes  for  writing  to  the  Philippians,  by  alluding  to 
the  fact  that  they  had  desired  it :  "  These  things  my 
brethren,  I  took  not  the  liberty  to  write  unto  you  con- 
cerning righteousness,  but  you  yourselves  before  encour- 
aged me  to  it." — §  '^• 

He  then  goes  on  to  speak  of  the  duties  of  the  whole 

*  Owen  and  Waddin^lon  and  Lardner  place  it  about  A.  D. 
108;  Wake,  A.  D.  116— 117.  Campbell  says^,  it  must  certainly 
have  been  within  "a  considerable  time  before  the  middle  of  the 
second  century." — Lee.  4.  p. 72. 


128  CONGREGATIONALISM. 

church.  After  this  follows :  "  Also  the  deacons  must  be 
blameless  before  him,  as  the  ministers  [or  servants]  of  God 
in  Christ,  and  not  of  men."  He  tells  the  church  that  it 
is  their  duty  to  be  ''subject  to  the  priests  [or  elders]  and 
deacons  as  unto  God  and  Christ ;"  that  is,  to  obey  them 
that,  by  the  consent  of  the  whole  church,  have  the  rule 
over  them,  and  admonish  them.  He  then  tells  the  elders 
how  they  must  conduct  in  the  church.  "  Let  the  ciders 
be  compassionate  and  merciful  towards  all ;  turning  them 
from  their  errors  ;  *  *  *  being  zealous  of  what  is  good," 
etc. — §  6. 

He  speaks  of  the  defection  of  "  Valens,  who  was  once 
a  presbyter  [or  elder]  among"  them ;  and  exhorts  the 
church  in  their  discipline  of  him  :  "  be  ye  also  mode- 
rate upon  this  occasion ;  and  look  not  upon  such  as 
enemies,  but  call  them  back  as  suffering  and  erring 
members,  that  ye  may  save  your  whole  body  :  for  by  so 
doing,  ye  shall  edify  your  own  selves."— §  11. 

In  this  epistle  there  is  nothing  to  lead  us  to  suppose 
that  the  churches  had  undergone  any  material  change  in 
their  order  and  discipline,  since  Clement  wrote; — be- 
tween forty  and  fifty  years  earlier.  The  churches  are 
still  spoken  of  as  separate,  independent,  congregational 
bodies — as  composed  of  visible  saints — as  not  subject  to 
the  authoritative  direction  or  instruction  of  any  one  out 
of  their  own  body  ;  and  to  their  own  officers,  only  "  as 
the  ministers  of  God  in  Christ" — and  that  these  officers 
were  elders  and  deacons ;  who,  in  common  with  the 
other  brethren,  were  subject  to  the  discipline  of  their 
respective  churches. 

Ignatius.  —  We  have  seen  that  there  were  at  first 
in  most,  if  not  all  of  the  apostolic  churches,  several  elders, 
of  equal  rank  and  authority.*  We  have  now — if  we 
may  trust  to  these  epistles — arrived  at  that  period  in  the 
history  of  the  churches,  when  it  was  thought  necessary 

*  Supra,  pp.  86,  87. 


ECCLESIASTICAL    HISTORY.  129 

to  appoint  one  of  the  elders  of  each  church  to  be  a  sort 
of  president, — a  princeps  inter  pares — a  presiding  officer 
among  equals  in  rank.  To  distinguish  him  from  the 
other  elders,  he  was  called  snhy.ojiog,  the  superintendent, 
overseer,  bishop.  To  this  arrangement  in  the  churches, 
the  next  apostolic  father  from  whom  we  shall  quote,  often 
alludes. 

I  g  n  a  t  i  u  s — wrote  near  A.  D.  116.*  There  has  been 
much  dispute  about  his  writings.  Many  have  questioned 
whether  any  of  his  genuine  epistles  are  extant.  Dr. 
Campbell  regards  these  epistles  as  interpolated  and  cor- 
rupted :  "  I  say  not  that  these  epistles  ought  to  be  re- 
jected in  the  lump,  but,  that  undue  freedoms  have  been 
used  even  with  the  purest  of  them,  by  some  over-zealous 
partizans  of  the  priesthood."  *  *  *  "The  style,  in 
many  places,  is  not  suited  to  the  simplicity  of  the  times 
immediately  succeeding  the  times  of  the  apostles."  *  *  * 
"It  abounds  with  inflated  epithets."  *  *  *  ''  But  it  is 
not  the  style  only,  which  has  raised  suspicion,  it  is  chiefly 
the  sentiments." — Lee.  5.  pp.  99,  100,  101. 

Prof.  Norton  rejects  these  epistles  as  manifest  forge- 
ries: "I  doubt,"  says  he,  "  whether  any  book,  in  its 
general  tone  of  sentiment  and  language,  ever  betrayed  it- 
self as  a  forgery  more  clearly,  than  do  these  pretended 
epistles  of  Ignatius."  Prof  Pond  says  :  "After  an  im- 
partial view  of  the  whole  case,  I  accord  with  the  senti- 
ment of  Prof  Norton,  as  expressed  in  his  very  learned 
work  on  the  '  Genuineness  of  the  Gospels.'  "  —  "  The 
Church,"  p.  126.  Gibbon  says  :  "  We  cannot  receive 
with  entire  confidence  either  the  Epistles  or  the  Acts  of 
Ignatius." — Dec.  and  Fall  of  Rom.  Emp.  Vol.  I.  ch.  16. 
note  70.  Mosheim  says :  "  The  whole  subject  of  the 
Ignatian  Epistles  in  general,  is  involved  in  much  ob- 
scurity and  perplexity." — Vol.  I.  p.  76.  2d  Ed.    Dr.  Mur- 

*  Authorities  vary  about  the  date  of  these  epistles,  as  they  do 
about  everythinor  which  concerns  them .  Dr.  Lardner  dates  them 
about  A.  D.  107. 

9 


130  CONGREGATIONALISM. 

dock  in  his  note  (no.  31)  upon  this  remark  of  Mosheim, 
says:  "Moderate  men,  of  various  sects,  and  especially 
Lutherans,  are  disposed  to  admit  the  genuineness  of  the 
epistles  in  their  shorter  form ;  but  to  regard  them  as  in- 
terpolated and  altered^  Waddington  speaks  of  "  the 
interpolations  with  which  the  party  zealots  of  after  times 
have  disfigured  them." — p.  31.  Lardner,  speaking  of 
the  genuineness  of  even  the  smaller  epistles  of  Ignatius, 
says:  "  Whatever  positiveness  some  may  have  shown  on 
either  side,  I  must  own,  I  have  found  it  a  very  difficult 
question." — Credibility  Gosp.  Hist.  Vol.  I.  ch.  5. 

I  pretend  not  to  be  competent  to  decide  this  question. 
This,  however,  I  will  venture  to  say — and  every  man  of 
common  sense  will  say  the  same  on  examination — that 
the  reputed  epistles  of  Ignatius  are  extremely  unlike  those 
attributed  to  his  contemporaries,  Clement  and  Polycarp. 
These  latter  abound  with  simple  Bible  truths,  and  con- 
tain almost  entire  pages  of  quotations  from  the  Scriptures ; 
they  urge  reverence  to  God  and  obedience  to  his  com- 
mands as  the  whole  duty  of  man  ;  very  little  is  said  of  the 
officers  of  the  church,  and  nothing  of  any  but  bishops,  or 
elders,  and  deacons.  But  the  burden  of  Ignatius'  epis- 
tles is — "  love  your  excellent  bishop."  But,  as  these 
epistles  of  Ignatius  are  greatly  relied  upon  by  Episcopa- 
lians to  prove  the  early  existence  of  three  orders  of  Chris- 
tian ministers,  and  as  he  is  the  first  Christian  father  who 
mentions  them,  I  have  thought  his  testimony  upon  other 
points,  of  considerable  importance. 

Archbishop  Wake,  from  whose  translation  I  generally 
quote,  regards  seven  epistles  as  unquestionably  the  genu- 
ine and  authentic  writings  of  Ignatius.  These  are  ad- 
dressed— **  To  the  church  which  is  at  Ephesus  in  Asia" 
— "  To  the  church  which  is  at  Magnesia,  near  the  Mean- 
der"— "  To  the  holy  church  which  is  at  Tralles  in  Asia" 
— "  To  the  church  which  also  presides  in  the  place  of 
the  region  of  the  Romans" — "  To  the  church  of  God, 
etc.,  which  is  at  Philadelphia,  in  Asia" — "  To  the  church 
which  is  at  Smyrna,  in  Asia,"  and  "  to  Polycarp,  bishop 


ECCLESIASTICAL  HISTORY.  131 

of  tlie  church  which  is  at  Smyrna  ;  their  overseer,  but 
rather  himself,  overlooked  by  God  the  Father,  and  the 
Lord  Jesus  Christ." 

1.  In  these  epistles  the  distinct,  independent,  complete, 
mid  congregational  character  of  the  churches  is  very 
fully  recognized. 

The  titles,  or  salutations  of  the  several  epistles,  go  to 
show  this.  In  every  instance  in  which  a  church  is  ad- 
dressed, it  is,  **  the  church  which  sojourneth,^^  etc.  in 
such  a  city.  He  exhorts  the  church  at  Ephesus,  "  to 
come  more  fully  together.''^  **  For,"  says  he,  "  when  ye 
meet  fully  together  in  one  place,  the  powers  of  the  devil 
are  destroyed,"  etc. — §  13.  To  the  Magnesian  church, 
he  says  :  "  Being  co?ne  together  into  the  same  place,  have 
one  common  prayer."  *  *  And  again,  "  Come  ye  all  to- 
gether, as  unto  one  temple  of  God,  as  to  one  cdtar,''"'  *  * — 
§  7.  He  speaks  of  the  Romans  being  ^^  gathered  to- 
gether in  love,"  (§  2,)  and  of  the  Philadelphians  coming 
*'  all  together  into  the  same  placed — §  6. 

Now,  these  expressions  all  indicate  that  a  church, 
in  Ignatius'  day,  consisted  of  no  more  persons  than  could 
conveniently  assemble  together  in  one  place,  for  prayer 
and  the  worship  of  God.  This  is  what  we  understand  by 
a  congregational  church,  in  distinction  from  a  national, 
provincial,  or  diocescm  church,  or  a  church  embracing 
several  congregations  of  believers. 

2.  The  churches  are  represented  as  "  Aoty" — as  *'  bles- 
sed through  the  greatness  and  fulness  of  God  the  Father, 
and  predestinated  before  the  world  began'"* — **  much  belov- 
ed of  God^"* — "  ofivell  ordered  love  and  charity  in  God^^ 
— persons  of  "  blameless  and  constant  disposition  through 
patience" — as  those  who  had  "  obtained  mercy  from  the 
majesty  of  the  most  high  God  and  his  only  begotten  Son 
Jesus  Christ,  beloved  and  illuminated.^' 

All  these  expressions  denote  that  the  churches  were 
composed  only  of  visible  saints — professed  Christians. 

3.  The  language  of  these  epistles  is,  indeed,  somewhat 
different  from   that  of  Clement  or  Polycarp,  respecting 


132  CONGREGATIONALISM. 

the  ministry  of  the  churches.  Mention  is  frequently  made 
o{\\\e,  2)rcsidcnt  ox  superintendent  ;  who  after  a  while  en- 
grossed the  title  o^  bishop  or  overseer,  to  the  exclusion  of 
his  fellow-elders. 

Ignatius  exhorts  the  Ephesians  to  be  subject  to  their 
"  Bishop  and  the  Presbytery," — §  3 ;  again,  he  speaks  of 
their  **  famous  Presbytery,"  worthy  of  God,  *'  being  fitted 
as  exactly  to  the  Bishop,  as  the  strings  are  to  the  harp." 
— §  4.  To  the  Magnesians  he  says  :  "  I  exhort  you  that 
ye  study  to  do  all  things  in  a  divine  concord  :  your  ^'xsh- 
op  presiding  in  the  place  of  God,  your  Presbyters  in  the 
place  of  the  council  of  the  apostles;  and  your  deacons 
most  dear  to  me,  being  intrusted  with  the  ministry  of 
Jesus  Christ." — §6.  To  theTrallians  he  says  :  "with- 
out your  Bishop  you  should  do  nothing  :  also,  be  ye  sub- 
ject to  your  Presbyters,  as  to  the  Apostles  of  Jesus  Christ 
our  hope.  *  *  The  Deacons  also,  as  being  the  ministers 
of  the  mysteries  of  Jesus  Christ  must  by  all  means  please 
all."  To  the  Smyrneans  he  writes  :  "  See  that  ye  all 
follow  your  Bishop  as  Jesus  Christ,  the  Father  :  and  the 
Presbytery,  as  the  apostles.  And  reverence  the  Deacons, 
as  the  command  of  God, "etc. — §  8. 

If  these  passages  may  be  relied  upon  as  genuine,  they 
fully  authorize  the  assertion  of  Mosheim,  that  a  change 
was  introduced  into  the  government  of  the  church  during 
the  second  century. 

These  quotations,  however,  by  no  means  countenance 
the  opinion  that  diocesan  Episcopacy, — having  archbish- 
ops, bishops,  priests,  and  deacons,  all  different  grades  in 
the  ministry,  and  occupying  different  stations  among  the 
congregations  of  the  Church, — had  any  existence  in  the 
second  century. 

The  kind  of  bishop  of  which  Ignatius  speaks,  was  as- 
sociated with  the  presbyters  and  deacons  in  the  manage- 
ment of  one  and  the  same  church  ;  and  this,  not  a  dioce- 
san church,  but  ?i  congregational ; — one  that  could  *'meet 
together  in  one  place" — which  could  worship  in  "owe  tem- 
ple of  God''"' — which  could  follow  its  bishop  or  pastor,  as 


ECCLESIASTICAL  HISTORY.  133 

sheep  their  shepherd.  Thus  he  addresses  the  Magnesians : 
"  Seeing  then  I  have  been  judged  worthy  to  see  you,  by 
Damas,  your  most  excellent  Bishop  ;  and  by  your  most 
worthy  Presbyters,  Bassus  and  Apollonius  ;  and  by  my 
fellow  servant  Sotio,  the  deacon  ;  in  whom  I  rejoice,  for- 
asmuch as  he  is  subject  unto  his  Bishop  as  to  the  grace 
of  God,  and  to  the  Presbytery,  as  to  the  law  of  Jesus 
Christ  ;  I  determined  to  write  unto  you." — §  2. 

4.  There  is  not  the  slightest  intimation  in  these  epistles 
that  bishops  had  the  least  authority  beyond  the  limits  of 
their  own  particular  congregational  churches*  And  so 
far  are  these  epistles  from  encouraging  the  notion  that  the 
the  bishops  were  the  sole  representatives  of  the  apostles, 
and  were  for  this  reason  a  distinct  and  superior  order  in 
the  ministry,  that  Ignatius  repeatedly  speaks  o^  the  pres- 
byters, or  the  presbytery,  as  the  representatives  of  the 
apostles.  Thus  he  says  :  "  Your  presbyters,  in  the  place 
of  the  council  of  the  apostles^'' — "Be  ye  subject  to  your 
presbyters,  as  to  the  apostles  of  Jesus  Christ  our  hope." 
— Trail.  §  2.     ^'  Reverence  *   *  the  presbyters  as  the 

*  Dr.  Campbell  says  :  '-The  great  patrons  of  the  hierarchy, 
who  found  so  much  on  the  testimony  of  Ignatius,  will  not  deny, 
that  on  this  article  [the  independency  of  the  churches,  and  the 
limited  extent  of  the  bishop's  power]  he  is  quite  explicit." 

"  The  bishop's  charge  is,  in  the  primitive  writers,  invariably 
denominated  iy.y.h]aiu,  a  church,  or  congregation,  in  the  singular 
number,  never  txy/.i-oiag,  churches,  or  congregations,  in  the  plu- 
ral.''— Lect.  6.  p.  105. — Dr.  C  discusses  the  merit  of  these  epis- 
tles of  Ignatius  in  this  Lecture. 

Stiliingfleet,  in  his  Irenicum,  (p.  r?00)  though  an  Episcopalian, 
says  of  the  support  derived  from  these  epistles  :  "  In  all  those 
thirty-five  testimonies  produced  out  of  Ignatius  his  epistle  for 
Episcopacy,  I  can  meet  but  with  one  which  is  brought  to  prove 
the  least  resemblance  of  an  Institution  of  Christ  for  Episcopacy; 
and  if  I  be  not  much  deceived,  the  sense  of  that  place  is  clearly 
mistaken  too.  The  place  is  Ep.  ad  Ephesios  :  He  is  exhorting 
the  Ephesians  rrjjTn^/f/r  tj;  yvdutj  roii  0fov,  which  I  suppose 
may  be  rendered,  to  fulfil  the  icill  of  God,"  etc. — Stillingfleet  af- 
terwards modified  his  opinions  in  some  particulars  and  became  a 
bishop  ;  but,  whether  he  ever  saw  reason  to  alter  his  translation 
of  Ignatius,  or  his  opinion  of  his  doctrine,  1  know  not 


134  CONGREGATIONALISM. 

Sanhedrim  of  God,  and  college  of  the  apostles.^'' — lb.  §  3- 
And  so  in  other  passages. 

5.  These  epistles  distinctly  recognize  the  authority  of 
the  churches  to  elect,  and  set  apart  to  their  service,  such 
servants  as  they  needed. 

To  the  Philadelphians  Ignatius  writes  :  "Now  as  con- 
cerning the  church  at  Antioch  which  is  in  Syria,  seeing 
I  am  told  that  through  your  prayers,  and  the  bowels  which 
ye  have  towards  it  in  Jesus  Christ,  it  is  in  peace ;  it  will 
become  you  as  the  church  of  God  [nQenov  saiiv  v^%v  wg  ix- 
jiXrjaia  Oeov — it  is  proper  for  you  as  a  church  of  God]  to 
ordain  some  deacon  [/ff^oToyiJo-at  *  inlaxonov,  to  choose 
or  appoint  by  vote  a  bishop]  to  go  to  them  thither,  as  the 
ambassador  of  God  ;  that  he  may  rejoice  with  them  when 
they  meet  together  [em  to  at'To  in  the  same  place]  ;  *  * 
other  neighboring  churches  have  sent  them  [i.  e.  the 
church  at  Antioch]  some  bishops,  some  priests,  [nQia^v- 
TSQOig,  elders]  and  deacons." — §  10.  Ignatius  urges  the 
same  duty  upon  the  Smyrneans  :  "  It  will  be  fitting,  and 
for  the  honor  of  God,  that  your  church  appoint  some  woi'- 
thy  delegate,  who  being  come  as  far  as  Syria,  may  rejoice 
together  with  them  that  they  are  in  peace,'' etc. — "^  11. 

Now,  for  whatever  purpose  these  bishops,  priests,  and 
deacons  were  to  be  chosen  and  sent  abroad  by  the 
churches,  one  thing  is  evident,  namely — the  churches  in 
the  time  of  Ignatius  possessed  the  right  to  elect  their  own 
representatives. 

This  right  constitutes  a  distinctive  peculiarity  of  the 
Congregational  system  of  church  government. 

From  this  cursory  survey  of  the  epistles  of  Ignatius,  it 
appears,  that,  although  some  changes  had  been  made  in 
the  government  of  the  churches  since  Clement  wrote, 
still  they  remained,  A.  D.  108 — 17,  independent,  congre- 
gational bodies,  subject  to  no  human  authority  except 
that  of  their  own  overseers  and  guides. 

*  It  is  observable  that  this  is  the  very  word  which  is  used  in  Acts 
14  :  23  ;  ^^  ordained  them  elders  in  every  church." — One  is  at 
a  loss  to  know  why  f/ilay.ojiov  sliould  be  translated  deacon^o.s  it 
is  by  archbishop  Wake  ;  ov  7iQeafivTi()oig,  priests. 


ECCLESIASTICAL  HISTORY.  135 

The  Epistle  of  Barnaba s — is  of  somewhat 
doubtful  authority,  though  very  ancient.*  Its  spirit  is, 
however,  totally  unlike  the  epistles  attributed  to  Ignatius. 
It  more  nearly  resembles  Clement's.  He  says  nothing 
about  the  three  orders,  on  which  Ignatius  is  made  to 
harp  so  much  ;  and  nowise  contradicts  the  general  im- 
pression made  by  Clement — that  the  churches  remained 
at  the  close  of  the  first  century,  in  their  organization  and 
government,  very  nearly  as  the  apostles  left  them. 

H  e  r  m  a  s — another  reputed  contemporary  of  Igna- 
tius, furnishes  but  little  matter  to  our  purpose.  In  his 
Dreams,  Visions,  and  Similitudes,  I  discover  nothing  to 
contradict  Clement's  testimony,  and  that  of  Polycarp  ; — 
nothing  to  support  the  Ignatian  doctrine  of  three  orders 
in  the  ministry. 

In  the  second  Book,  eleventh  Command,  there  is  a 
passage,  which  speaks  of  the  congregational  character  of 
the  churches  :  "When  therefore,  a  man  who  hath  the  spirit 
of  God  shall  come  into  the  church  of  the  righteous,  who 
have  the  faith  of  God,  and  they  pray  unto  the  Lord  ;  then 
the  holy  angel  of  God  fills  that  man  with  the  blessed  spir- 
it, and  he  speaks  in  the  congregation  as  he  is  moved  of 
God."— §2. 

In  the  second  Vision  mention  is  made  of  ''the  elders  of 
the  church." — §  4. 

In  his  ninth  Similitude  there  is  a  passage  which 
seems  to  imply  that  bishops  and  deacons,  such  as  the 
apostles  ordained,  still  remained  in  the  churches  :  "  For 
what  concerns  the  tenth  mountain,  in  which  were  the 
trees  covering  the  cattle,  they  are  such  as  have  believed, 
and  some  of  them  been  bishops,  that  is  governors  of  the 

*  Dr.  Lardner  says  :  "  I  shall  quote  it  as  beincf  prohably  Barna- 
bas'' (or  Barnabas  spoken  of  Acts  4:  36,  37,  and  15:36.)  and  cer- 
tainly ancient,  written  soon  after  the  destruction  of  Jerusalem  by 
Titus;  most  likely  in  the  year  of  our  l^ord  71  or  72." — Cred. 
Gosp.  Hist.  Part  11.  eh.  1. 


136  CONGREGATfONALISM. 

churches  :  others,  are  such  stones  as  have  not  feignedly, 
but  with  a  cheerful  mind  entertained  the  servants  ofGod  : 
then  such  as  have  been  set  over  inf trior  ministries,  and 
have  protected  the  poor  and  the  widows,  and  have  always 
kept  a  chaste  conversation,  therefore  they  also  are  pro- 
tected by  the  Lord." — §  27. 

These  '*  inferior  ministries"  are  so  described  as  to 
leave  little  doubt  but  that  deacons  are  meant.  Here 
then  we  have  only  bishops  and  deacons 

I  transcribe  these  passages,  not  because  I  think  any 
great  stress  should  be  laid  on  them,  but  simply  to  show 
that  the  Ignatian  epistles  stand  alone,  among  the  reputed 
writings  of  the  Apostolic  Fathers,  in  support  of  the  doc- 
trine of  three  orders  in  the  ministry. 

If  from  the  most  ancient  Fathers  of  the  church,  we 
come  down  to  those  of  a  somewhat  later  period — to  those 
who  lived  in  the  second,  and  the  first  half  of  the  third 
century,  we  shall  find  that  the  churches  still  retained 
many  of  their  apostolical  and  Congregational  peculiari- 
ties. 

Justin  Marty r — wrote  an  Apology  for  the  Chris- 
tians, addressed  to  Antoninus  Pius,  the  Roman  Emperor, 
and  his  two  sons,  about  A.  D.  150.  In  this  apology  he 
gives  the  following  account  of  their  manner  of  receiving 
members  to  the  churches,  and  of  their  public  religious 
services:  "Whoever  are  convinced,  and  believe  to  be 
true  the  things  which  are  declared  and  taught  by  us,  and 
take  upon  themselves  to  live  in  accordance  with  our  in- 
structions, are  taught  to  seek  of  God,  by  fasting  and  pray- 
er, the  remission  of  their  former  sins,  we  uniting  with 
them  in  prayers  and  fasting.  Afterwards  they  are  led  by 
us  where  there  is  water,  and  regenerated  [or  baptized]  in 
the  same  way  as  we  ourselves  are  regenerated  : — For  in 
the  name  of  God,  the  parent  and  lord^f  all,  and  of  Jesus 
Christ,  our  Saviour,  and  of  the  Holy  Spirit,  they  are  then 
washed  in  water.  *  *  *  After  we  have  thus  baptized 
the  person  who  is  a  believer,  and  agreed  with  us  in  doc- 


ECCLESIASTICAL  HISTORY.  137 

trine,  we  conduct  him  to  the  brethren,  as  they  are  called, 
where  they  are  assembled  together  offering  earnestly  their 
united  prayers  and  supplications  for  themselves,  for  the 
illuminated  [or  baptized  person]  and  for  all  others,  of 
all  nations.  *****  Prayers  being  ended,  we  salute 
each  other  with  a  kiss.  Then  is  brought  to  him  who 
presides  over  the  brethren,  bread,  and  a  cup  of  wine  and 
water.  Which  being  received,  he  offers  praise  and  glo- 
ry to  the  Father  of  all,  through  the  Son  and  the  Holy 
Spirit.  *  *  *  And  when  he  has  finished  the  prayers  and 
thanksgivings,  all  the  people  present  proclaim  their  ap- 
proval, by  saying — Amen.  *  *  *  Then  those  whom  we 
call  deacons  distribute  to  each  one  present,  the  bread  and 
the  wine  and  water,  that  each  may  partake  of  that  for 
which  thanks  are  given  ;  and  then  carry  it  to  those  who 
are  absent.  This  aliment  is  called  by  us  ihe.  eucharist ; 
of  which  it  is  not  lawful  for  any  one  to  partake  except 
those  who  believe  our  doctrine  to  be  truth,  and  have 
been  washed  in  the  laver  for  the  remission  of  sins,  and 
regeneration,  and  live  as  Christ  has  required.  ****** 
On  the  day  called  Sunday,  there  is  an  assembly  of  all 
who  live  in  the  cities  or  in  country  towns,  in  one  place 
[iTxi  TO  avio)\  and  the  commentaries  of  the  apostles  and  the 
writings  of  the  prophets  are  read  as  time  permits.  The 
reading  being  over,  the  president  makes  an  oration 
[preaches  a  sermon],  in  which  he  instructs  the  people, 
and  exhorts  them  to  the  practice  of  good  works.  After 
this,  we  all  rise  up  and  pour  forth  our  prayers  :  And  as 
we  have  before  related,  prayers  being  ended,  the  bread 
and  the  wine  and  water  are  brouo-ht  forward.  And  the 
president  [7roof(TToj,%  the  elder  presiding  over  the  church] 
according  to  his  best  ability,  offers  up  prayers  and  thanks- 
giving, and  the  people  signify  their  approbation,  by  say- 
ing— Amen.  And  distribution  and  communication  is 
then  made  of  those  things  for  which  thanks  are  given,  to 
each  one  present,  and  sent  to  the  absent,  by  the  hands  of 
the  deacons.  Those  who  are  rich  and  willinor  contribute 
each  one  according  to  his  pleasure ;  and  what  is  collec- 


13B  CONGREGATIONALISM. 

ted,  is  deposited  with  the  president  ;  and  he  from  thence 
relieves  the  orphans  and  widows,  and  those  who,  through 
disease  or  any  other  cause,  are  in  want;  and  those  also  who 
are  in  prison,  and  those  foreigners  who  happen  to  be  our 
guests;  and,  as  we  may  in  a  word  say — He  is  the  provi- 
der for  all  the  indigent.  We  all  assemble  on  Sunday  be- 
cause this  is  the  first  day  on  which  God,  dispelling  the 
darkness  and  forming  matter,  made  the  world  ;  and  also, 
because,  on  this  day,  Jesus  Christ  our  Saviour  rose  from 
the  dead  ;  for  the  day  before  Saturday  he  was  crucified, 
and  the  day  after  it,  which  is  Sunday,  he  appeared  to 
his  disciples,  and  taught  them  those  things  which  we 
have  now  related  for  your  consideration." — Apology,  II. 
pp.  93—99.  Ed.  Gr.  et  Lat.  1686. 

The  above  extracts  teach  us,  (1.)  That  in  the  days  of 
Justin  Martyr,  apparent  piety  was  essential  to  church 
membership.  (2)  That  an  open  profession  of  thfs  was 
required,  and  an  engagement  to  walk  in  accordance  with 
the  instructions  of  Christ.  (3)  That  after  such  a  profes- 
sion, baptism  and  the  Lord's  supper  were  administered 
to  the  initiated.  (4)  That  the  church  to  whose  com- 
munion the  believing  and  baptized  person  was  thus  ad- 
mitted was  a  congregational  church,  composed  of  no 
more  brethren  than  could  conveniently  assemble  together 
for  fasting  and  prayer,  to  hear  the  Scriptures  read  and 
the  truth  preached,  and  to  celebrate  the  Lord's  supper. 

(5)  That  in  this  church  there  were  but  two  kinds  of  of- 
ficers— a  president,  or  presiding  officer,   and   deacons. 

(6)  That  the  work  assigned  to  the  president  was  very 
nearly  what  every  Congregational  pastor  is  now  ex- 
pected to  do,  viz.  To  preach  and  pray  in  the  assemblies 
of  the  church,  to  administer  the  ordinances  of  baptism 
and  the  Lord's  supper,  and  to  take  the  general  oversight 
of  the  church.  (7)  That  the  deacons,  as  among  us,  dis- 
tributed the  elements  used  at  the  Lord's  supper,  to  the 
communicants. 

A  Christian  church,  in  the  days  of  Justin  Martyr, 


ECCLESIASTICAL    HISTORY.  139 

A.  D.  150,  \vas  then,  substantially,  a  Congregational 
church  in  its  constitution,  discipline,  worship  and  offi- 
cers. 

Passing  by  intermediate  writers,  we  will  consider  the 
testimony  of  a  very  distinguished  father  of  the  Church, 
who  lived  a  hundred  years  after  Justin  Martyr. 

Cyprian — lived,  and  wrote  the  epistles  which  we 
shall  now  examine,  somewhere  about  A.  D.  250.  In 
one  of  these,  he  furnishes  the  following  evidence  that  the 
original  rights  and  divinely  invested  authority  of  the 
brethren  of  the  sever-il  churches  were  not  utterly  de- 
stroyed, even  after  the  lapse  of  more  than  two  centuries 
from  the  death  of  Christ. 

"  For  this  cause,"  says  Cyprian,  "  the  people,  obe- 
dient to  the  commands  of  our  Lord,  and  fearing  God, 
ought  to  separate  themselves  from  a  wicked  bishop,  nor 
take  part  with  the  worship  of  a  sacrilegious  priest,  since 
they  especially  have  the  power  of  choosing  the  loorthy 
priests,  and  of  rejecting  the  unworthy.  Which  power  we 
see  comes  from  Divine  authority,  that  a  priest  should  be 
chosen  in  the  presence  of  the  people,  and  before  the  eyes 
of  all,  and  approved  by  the  public  judgment  and  testi- 
mony, as  a  fit  and  worthy  person :  as  God  commanded 
Moses  in  Numbers  (20;  23—27)  saying:  [here  follows 
an  account  of  the  consecration  of  Eleazar,  as  high-priest, 
in  the  sight  of  the  whole  congregation  of  Israel].  God  or- 
ders that  the  priest  should  be  constituted  in  the  presence 
of  the  whole  congregation ;  that  is,  he  teaches,  and  by 
example  shows,  that  priestly  ordinations  should  not  take 
place  except  by  the  concurrence  (conscientia)  and  as- 
sistance of  the  people.  So  that  by  the  presence  of  the 
people,  the  crimes  of  the  wicked  may  be  exposed,  or  the 
merits  of  the  good  proclaimed,  and  that  the  ordination 
may  be  just  and  lawful  which  has  been  approved  by  the 
suffrage  and  judgment  of  all." 

In  proof  of  these  positions,  Cyprian  then  refers  to  the 
election  of  Matthias  to  supply  the  place  of  Judas,  re- 


140  CONGREGATIONALISM. 

corded  in  Acts  1:  15 — 26;  and  to  the  popular  election 
of  deacons,  given  in  Acts  6:  2 — 6.  The  very  examples 
which  Congregationalists  quote  in  proof  of  their  right  to 
choose  and  ordain  their  own  church  officers. 

A  little  further  on  in  this  epistle,  Cyprian  speaks  of 
^^  the  vote  of  all  the  brethreiV  being  had  in  the  ordination 
of  his  colleague,  Sabinus. — Epistola  LXXVIII.  pp.  117 
—120.  Paris,  1726. 

Indeed,  he  often  speaks  of  "  the  suffrages  of  the  peo- 
'pW''  as  among  the  things  which  are  essential  to  a  rightly 
constituted,  divinely  sanctioned  bishop. 

This  Father  also  distinctly  acknowledges  the  right  of 
the  people  to  take  part  in  the  discipline  of  the  church. 

In  one  of  his  letters  to  his  church,  he  says  of  certain 
lapsed  brethren  whose  cases  were  then  under  considera- 
tion :  "  Everything  shall  be  examined,  you  being  present 
and  judging  of  it.''^ — Epist.  ad  Plebem.  XI. 

In  another  place,  he  tells  his  people  of  his  purpose  to 
examine  these  matters  pertaining  to  the  lapsed,  in  a  con- 
vocation of  his  associates  and  in  their  (the  people's)  p/'cs- 
ence,  and  with  their  aid. — lb.  p.  22. 

From  this  entire  epistle,  according  to  Cyprian's  An- 
notator,  is  to  be  gathered,  that  not  the  clergy  alone,  but 
also  the  laity,  took  part  with  the  bishop  and  clergy  in  judg- 
ing of  all  matters  of  serious  import. — See  Notae,  p.  398. 

In  an  epistle  to  his  presbyters  and  deacons,  he  says,  in 
regard  to  certain  matters  about  which  they  had  desired 
his  opinion  :  *'  I  cannot  reply  to  it  alone,  since,  from  the 
very  commencement  of  my  ministry  I  have  resolved  to  do 
nothing  privately,  of  my  own  mind,  imthout  your  advice, 
and  the  consent  of  the  people.'''' — Ep.  V.  p.  II. 

Other  quotations  to  the  same  effect  might  be  given 
were  it  necessary. 

This  testimony  to  the  rights  of  the  primitive  churches, 
is  the  more  valuable,  because  it  comes  from  "  the  most 
bold  and  strenuous  defender  of  episcopal  power  that  had 
then  [about  A.  D.  250]  arisen  in  the  church,"  and  the 
principal  author  of  important  innovations  upon  the  gov- 


ECCLESIASTICAL    HISTORY.  141 

ernment  and  rights  of  the  churches,  which  were  devel- 
oped in  the  course  of  the  third  century.* 

Such  is  the  testimony  borne  by  the  Fathers  of  the 
Church  to  the  Congregational  character  of  the  apostolic 
churches.  And  it  is  certainly  sufficiently  explicit,  to  au- 
thorize us  in  claiming  the  weight  of  their  authority,  even, 
in  our  favor. 

From  these  most  ancient  writers,  we  will  pass  to  the 
consideration  ef  several  modern  divines  and  writers  on 
ecclesiastical  antiquities. 

Their  testimony  will  be  adduced  simply  to  show,  that 
"  crude  and  absurd"  as  some  wise  men  have  professed 
to  regard  our  views,  yet  many  writers,  distinguished  alike 
for  their  learning  and  impartiality,  and  not  themselves 
Congregationalists,  have  freely  admitted,  that  the  apostol- 
ic churches  were  organized  and  governed  substantially 
as  our  modern  Congregational  churches  are. 


Modern  Writers. 

Mosheim, — Some  quotations  from  his  Ecclesias- 
tical History  have  been  already  given.  For  the  infor- 
mation of  such  of  my  readers  as  have  not  access  to  his 
works,  and  for  the  convenience  of  others,  I  shall  make 
some  further  extracts  from  this  learned  and  impartial 
historian.  Mosheim's  statements  are  the  more  valuable, 
since,  being  himself  a  Lutheran,  he  had  no  partialities 
for  Conirresationalism. 

His  opinions  respecting  what  is  now  best,  must  go  for 
what  they  are  worth;  h\s facts,  alone,  are  authoritative. 

Under  the  general  head  of"  History  of  the  Teachers, 
and  of  the  Government  of  the  Church"  in  \\\Qjirst  cen- 
tury, Mosheim  says : 

"As  to  the  externaiybr;wof  the  church,  and  the  mode 

*  See  Mosheim,  Cent.  III.  B.  1.  P. '2.  ch.  2.  §  3.— Barrow's 
Theol.  Works,  Vol.  VII.  p.  302.  12mo. 


142  COxN'GREGATIONALISM. 

of  governing  it,  neither  Christ  himself,  nor  liis  aposties 
gave  any  express  precepts.  We  are,  therefore,  to  under- 
stand, that  this  matter  is  left  chiefly  to  be  regulated  as 
circumstances  may  from  time  to  time  require,  and  as  the 
discretion  of  civil  and  ecclesiastical  rulers  shall  judge  ex- 
pedient.* 

"  If,  however,  what  no  Christian  can  doubt,  the  apostles 
of  Jesus  Christ  acted  by  divine  command  and  guidance, 
then,  that  form  of  the  primitive  churches,  which  was  de- 
rived  from  the  church  at  Jerusalem,  erected  and  organ^ 
ized  by  the  apostles  themselves,  must  be  accounted  divine ; 
yet,  it  will  not  follow,  that  this  form  of  the  church  was  to 
be  perpetual  and  unalterable.* 

"  In  these  primitive  times  each  Christian  church  was 
composed  oi"  the  people,  the  presiding  officers,  and  the  as- 
sistants or  deacons.  These  must  be  the  component  parts 
of  every  society.  The  highest  authority  was  in  the  peo- 
ple, or    THE    WHOLE    BODY  OF  CHRISTIANS  J  for  CVCn  the 

apostles  themselves  inculcated  by  their  example,  that  no- 
thing of  any  moment  was  to  be  done  or  determined  on,  but 
with  the  knowledge  and  consent  of  the  brotherhood. — Acts 
1:  15.  6:  3.  15:  4.  21:  22.  And  this  mode  of  proceed- 
ing, both  prudence  and  necessity  required,  in  those  early 
times. 

"  The  assembled  people,  therefore,  elected  their  own  rul- 
ers and  teachers ;  or,  by  their  authoritative  counsel,  receiv- 
ed them,  when  nominated  to  them.  They  also  by  their  suf- 
frages, rejected  or  confirmed  the  laws,  that  were  proposed 
by  their  rulers,  in  their  assemblies ;  they  exchided  profli- 
gate and  lapsed  brethren,  and  restored  them ;  they  de- 
cided the  controversies  and  disputes  that  arose ;  they 
heard  and  deterrnincd  the  causes  of  presbyters  and  dea- 
cons ;  in  a  word,  the  people  did  everything  that  is 

PROPER  FOR  those  IN  WHOM  THE  SUPREME  POWER  OF  THE 

COMMUNITY  IS  VESTED.     All  their  rights  the  people  paid 

*  The  dissent  of  Congregationalists  from  these  views  has  been 
noticed,  pp.  30 — 37. 


ECCLESIASTICAL   HISTORY.  143 

for,  by  supplying  the  funds  necessary  for  the  support  of 
the  teachers,  the  deacons,  and  the  poor,  the  public  exi- 
gencies, anr>  unforseen  emergencies. 

"The  rulers  of  the  church  were  denominated,  some- 
times presbyters  or  elders ; — a  designation  borrowed 
from  the  Jews,  and  indicative,  rather  of  the  wisdom,  than 
the  age  of  the  persons; — and  sometimes,  also,  bishops; 
for,  it  is  most  manifest,  that  both  terms  are  promiscuous- 
ly used  in  the  New  Testament  of  one  and  the  same  class 
of  persons.— Acts  20:  17,  28.  Phil.  1:  1.  Tit.  1:  5,  7. 
1  Tim.  3:  1.  These  were  men  of  gravity,  and  distin- 
guished for  their  reputation,  influence,  and  sanctity. — 
1  Tim.  3:  1,  etc.  Tit.  1:  5,  etc.  From  the  words  of 
Saint  Paul  (1  Tim.  5:  17)  it  has  been  inferred  that  some 
elders  instructed  the  people,  while  others  served  the 
church  in  some  other  ways.  But  this  distinction  be- 
tween teaching  and  riding  elders,  if  it  ever  existed  (which 
I  will  neither  affirm  nor  deny)  was  certainly,  not  of  long 
continuance;  for  St.  Paul  makes  it  a  qualification  re- 
quisite in  all  presbyters,  or  bishops,  that  they  be  able  to 
teach  and  instruct  others. — 1  Tim.  3:  2,  etc. 

"In  this  manner  Christians  manaored  ecclesiastical  af- 
fairs,  so  long  as  their  congregations  were  small,  or  not 
very  numerous.  Three  or  four  presbyters,  men  of  gravi- 
ty, and  holiness,  placed  over  those  little  societies,  could 
easily  proceed  with  harmony,  and  needed  no  head  or 
president.  Bui,  when  the  churches  became  larger,  and 
the  number  of  presbyters  and  deacons,  as  well  as  the 
amount  of  duties  to  be  performed  increased,  it  became 
necessary  that  the  council  of  presbyters  should  have  a 
president ;  a  man  of  distinguished  gravity  and  prudence, 
who  should  distribute  among  his  colleagues  their  several 
tasks,  and  be,  as  it  were,  the  central  point  of  the  whole 
society.  He  was  at  first  denominated  the  Angel  (Rev. 
2:  3) ;  but  afterwards,  the  Bishop ;  a  title  of  Grecian  de- 
rivation, and  indicative  of  his  principal  business,  (that  is, 
an  overseer).  It  w'ould  seem,  that  the  church  of  Jeru- 
salem when  grown  very  numerous,  after  the  dispersion  of 


144  CONGREGATIOiNALISM. 

the  apostles  among  foreign  nations,  was  the  Jirst  to  elect 
such  a  president ;  and,  that  other  churches,  in  process  of 
time,  followed  the  example. 

"  But,  whoever  supposes  that  the  bishops  oj  the  first  and 
golden  age  of  the  church,  corresponded  with  the  bishops 
of  the  following  centuries,  7mist  blend  and  confound  char" 
acters  that  are  very  different.     For  in  this  century 

AND    THE     NEXT,    A    BISHOP    HAD    CHARGE    OF    A  SINGLE 

CHURCH,  which  might,  ordinarily,  be  contained  in  a  pri- 
vate house;  nor  was  he  its  head,  but  was  in  reality 
ITS  minister  or  servant  ;  he  instructed  the  people,  con- 
ducted all  parts  of  public  worship,  attended  on  the  sick 
and  necessitous,  in  person  ;  and  what  he  was  unable  thus 
to  perform,  he  committed  to  the  care  of  the  presbyters; 
but  w'\i\\o\\t power  to  ordain  or  determine  anything^  except 
with  the  concurrence  of  the  presbyters  and  the  brotherhood. 
"It  was  not  long,  however,  before  the  extent  of  the 
Episcopal  jurisdiction  was  enlarged.  For  the  bishops 
who  lived  in  the  cities,  either  by  their  own  labors  or  by 
those  of  their  presbyters,  gathered  new  churches  in  the 
neighboring  villages  and  hamlets;  and  these  churches 
continuing  under  the  protection  and  care  of  the  bishops, 
by  whose  ministry  or  procurement  they  received  Chris- 
tianity, ecclesiastical  provinces  were  gradually  formed, 
which  the  Greeks  afterwards  called  dioceses.*     The  per- 

*  Dr.  Bloomfield,  in  his  note  on  Epli.  4:  11 ,  seems  to  fidniit 
the  correctness  of  this  account.  "  Itis  thouorht,"  says  he,  "that 
the  TcoiiitvBc  [pastors]  were  those  who  had  the  more  important 
pastoral  charges  in  cities  and  large  towns:  the  8iSuni<a?.oi  [teach- 
ers], the  smaller  ones.  *  *  Thus  it  would  happen,  that  the  city 
noiiiing  would  have  an  ivfiuence  with,  and  then,  an  authority 
over  the  country  pastors.  Hence,  gradually,  their  offices  would 
vary  and  become  distinct ;  the  nonifvfq  [or  city  pastors]  first  dis- 
charging all  the  ordinary  pastoral  duties;  and  afterwards,  when 
they  became  regarded  as  superintendents — and  were  then  styled 
hiiayonoi  [that  is,  overseers,  superintendents,  or  bishops] — they 
discharged  them  or  not,  according  to  circumstances." 

Dr.  (Janipbell,  in  his  learned  Lectures  on  Ecclesiastical  His- 
tory, gives  substantially  the  same  account. — Loot,  8.  pp.  130 — 
136.  Phil.  ed.  1807. 


ECCLESIASTICAL  HISTORY.  145 

sons  to  whom  the  city  bishops  committed  the  govern- 
ment and  instruction  of  these  village  and  rural  churches, 
were  called  rural  bishops  or  chorqjiscopi  (TTjc^w^/a?  snhy.o- 
7101,  episcopi  rurales  seu  villani),  that  is,  bishops  of  the 
suburbs  and  fields.  They  were  an  intermediate  class  be- 
tween the  bishops  and  presbyters  ;  being  inferior  to  the 
former  [because  subject  to  them]  and  superior  to  the  lat- 
ter [because  intrusted  with  discretionary  and  perpetu- 
al power,  and  performing  nearly  all  the  functions  of 
bishops].* 

'*  All  the  churches  in  those  primitive  times  were 
INDEPENDENT  BODIES;  or  iionc  of  them  subject  to  the 
jurisdiction  of  any  other.  For,  though  the  churches 
which  were  founded  by  the  apostles  themselves,  frequent- 
ly had  the  honor  shown  them,  to  be  consulted  in  difficult 
and  doubtful  cases;  yet,  they  had  no  judicial  authority, 
no  control,  no  power  of  giving  laws.  On  the  contrary] 
it  is  clear  as  the  noon-day,  that  all  Christian  churches 
had  equal  rights,  and  were,  in  cdl  respects  on  a  footing  of 

equality, — Murdock's  Mosheim,  Vol.  I.  pp.  80 86.  1st 

ed.t 

In  giving  an  account  of  the  government  of  the  church 
during  the  second  century ,  Mosheim  remarks:  "The 
form  of  church  government  which  began  to  exist  in  the 
preceding  century,  was,  in  this,  more  industriously  es- 
tablished and  confirmed  in  all  parts.  One  president  or 
6i5/io^,  presided  over  each  church.  He  was  created  by 
the  common  suffrage  of  the  whole  people.  *  * 

"  During  a  great  part  of  this  century,  all  the  churches 
continued  to   be,  as   at  first,  independent  of  each  other ; 


*  See  Dr.  Owen's  account  of  this  matter,  in  yihxch  he  aijrees 
with   Mosheim.— Complete   Works,  Vol.   XX.   Pref.  p.  29  eeq 
Also  Barrow,  ut  sup.  p.  302  seq. 

t  The  several  points  touched  upon  by  Mosheim  in  the  above 
extracts,  will  be  found  more  partimlarly  stated  and  argued  in 
his  Larger  JJistory  of  the  first  three  centuries.— Vol.  1.  pp.  193 
— 267. 

10 


146  CONGREGATIONALISM, 

or,  were  connected  by  no  consociations  or  confedera- 
tions."—Vol.  I.  p.  142. 

The  preceding  testimony  of  Mosheim  goes  to  sustain 
the  following  positions,  viz.  (1)  The  apostolic  churches 
were  single  congregations  of  Christians ^  with  their  ap- 
propriate officers.  (2)  The  government  of  these  churches 
was  essentially  democratical.  Each  church  elected  its 
own  officers,  determined  by  what  particular  regulations 
it  would  be  governed,  exercised  discipline  upon  its  mem- 
bers ;  in  a  word,  did  every  thing  that  those  possessing 
the  supreme  power  were  authorized  to  do. 

(3)  Their  officers  at  first  consisted  simply  of  presbyters 
(who  were  also  called  bishops,  or  overseers,  and  elders) 
and  of  deacons  ;  and  when,  for  prudential  reasons,  a  presi- 
dent was  chosen  from  among  the  elders  of  a  single 
church,  and  the  title  of  bishop,  or  overseer,  was  given  to 
him,  to  distinguish  him  from  his  co-equal  elders,  his  au- 
thority was  confined  to  a  single  church  or  religious  soci- 
ety, and  was  essentially  unlike  a  modern  diocesan  bishop. 
(4)  That  all  the  churches  in  those  primitive  times,  though 
bound  together  by  a  common  faith  and  order,  were 
equal  and  independent  bodies,  subject  to  no  earthly  power 
nor  authoritative  control  beyond  themselves. 

Such,  briefly,  is  Mosheim's  testimony  respecting  the 
order  of  the  churches  of  Christ  during  the  first,  and  a  part 
of  the  second  century. 

Before  the  close  of  the  second  century,  this  simple  and 
beautiful  form  of  church  order  and  government  lost  some- 
thing of  its  fair  proportions.  In  the  third  century,  "  al- 
though the  ancient  mode  of  church  government  seemed, 
in  general,  to  remain  unaltered,  yet  there  was  a  gradual 
deflection  from  its  rules,  and  an  approximation  towards 
the  form  of  a  monarchy.  For  the  bishops  claimed  much 
higher  authority  and  power  than  before,  and  encroached 
more  and  more  upon  the  rights,  not  only  of  the  brother- 
hood, but  also  of  the  presbyters.  *  *  *  This  change 
in  the  form  of  ecclesiastical  government,  was  followed  by 
a  corrupt  state  of  the  clergy." 


ECCLESIASTICAL  HISTORY.  147 

This  deflection  from  apostolic  church  order,  and  this 
corruption  of  the  clergy,  prepared  the  way  for  the  fatal 
union  of  Church  and  State  under  Constantine  the  Great, 
in  the  early  part  of  the  fourth  century.  This  emperor, 
after  assuming  the  supreme  power  over  the  Church,  pro- 
ceeded to  model  its  outward  form,  and  to  adapt  its  gov- 
ernment to  the  peculiarities  of  the  Roman  State.  The 
Emperor  governed  the  bishops ;  the  bishops  the  churches ; 
and  the  poor  churches,  by  the  hands  of  these  thieves, 
were  gradually  stripped  of  their  ancient  rights  and  privi- 
leges, until,  at  the  close  of  the  fourth  century,  they  re- 
tained little  else  that  was  apostolic,  than  the  mere  name 
of  Christian  churches. 

It  is  not,  however,  my  present  purpose  to  trace  the 
progress  of  declension  in  the  ancient  churches  ;*  but 
rather  to  mark  out  their  earliest  order  and  o;overnment. 
What  these  were,  in  the  judgment  of  Mosheim,  we  have 
just  read. 

Admitting,  now,  the  competency  and  honesty  of  this 
witness,  must  we  not  conclude  that  the  apostolic  churches 
were  essentially  the  same  in  their  order  and  discipline  as 
our  modern  Concrreofational  churches  1 

But  Mosheim  stands  not  alone.  Other  writers  of  dis- 
tinguished learning  maintain  essentially  the  same  posi- 
tions : 

(1)  In  relation  to  the  congregational  character  of  the 
apostolic  and  earliest  Christian  churches. 

Lord  K  i  n  g ,  in  his  learned  "  Inquiry  into  the  Con- 
stitution, Discipline,  etc.,  of  the  Primitive  Church,"  says : 
**  The  usual  and  common  acceptation  of  the  word  [«x- 
nXr^ala,  church],  and  of  which  we  must  chiefly  treat,  is 
that  of  a  particular  church;  that  is,  a  society  of  Chris- 
tians, meeting  together  in  one  place  under  their  proper 
pastors,  for  the  performance  of  religious  worship  and  the 
exercising  of  Christian  discipline." — Chap.  I.  §  2.t 

'  I  liave  attempted  to  do  this,  briefly,  in  my  History  of  Con- 
gregationalism, Introduction,  pp.  13 — 40. 

*  In  quoting  from  the  work  of  Lord  Chancellor  King,  I  am 


148  CONGREGATIONALISM. 

Z  u  i  n  g  1  i  u  s's  definition  of  a  Christian  church  is 
very  nearly  the  same — See  Jacob's  "Attestation,"  p.  215. 

N  e  a  n  d  e  r  says :  In  the  apostolic  age  "  the  word  tit- 

aware  that  it  is  asserted  by  Episcopalians,  who  are  greatlj'^  an- 
noyed by  tlie  "Inquiry."  that  Mr.  Slater's  review  ofthe  work 
converted  the  Chancellor  from  the  opinions  expressed  therein. 
But  what  proof  do  they  bring  of  this  conversion.^  Why,  that 
Lord  King  never  replied  to  Mr.  Slater;  and  that  he  presented 
him  with  a  lucrative  benefice,  which  was  at  the  disposal  of  the 
Lord  High  Chancellor. 

The  fact  that  his  Lordship  never  replied  to  Mr.  Slater,  to  my 
mind  is  an  evidence  that  he  was  not  converted,  rather  than  the 
contrary.  For  surely,  a  man  of  l^ord  King's  integrity,  modesty, 
impartiality,  and  earnest  desire  for  truth,  could  hardly  have  sat- 
isfied his  conscience  without  retracting  his  opinions  and  asser- 
tions, if  convinced  that  they  were  erroneous.  But,  instead  of  do- 
ing this,  he  suffered  a  second  edition  of  his  Inquiry  to  be  pub- 
lished without  any  such  retraction. — See  Dr.  Vaughan,on  •'  Re- 
ligious Parties  in  England,"  And,  though  it  has  been  asserted 
that  he  did  not  authorize  the  publication  of  this  second  edition — 
of  which,  however,  no  satisfactory  proof  is  furnished — 3'et, 
knowino"  that  it  was  published,  if  he  had 'given  up  his  book,'  as 
it  is  said  he  had,  at  that  time,  it  was  incumbent  on  him  to  pub- 
lish to  the  world  his  recantation.  But  this  he  never  did  ;  and  un- 
til better  vouchers  for  its  truth  are  furnished,  we  are  not  au- 
thorized to  believe  this  story,  that  Mr.  Slater's  book  convinced 
his  Lordship  that  he  was  in  error. 

As  it  respects  the  benefice :  it  can  hardly  be  accounted 
strange  that  a  man  of  Lord  King's  character  and  standing — an 
Episcopalian  of  the  Erastian  school,  and  Loid  High  Chancellor 
of  a  kingdom  in  which  Episcopacy  was  the  established  religion 
— should  give  a  valuable  benefice  to  a  clergyman  of  Mr.  Slater's 
learning  and  ability,  though  be  had  written  a  book  against  him. 
That  Lord  King  would  have  publicly  recanted,  had  he  been 
convinced  of  his  errors,  seems  well  nigh  certain  from  his  pre- 
face to  the  "Inquiry."  After  modestly  requesting  any  one  to 
point  out  his  errors,  he  says  :  "  And  then  f  promise,  if  my  mis- 
takes are  fairly  shoivn^  I  will,  not  'pertinaciously  and  obstinately 
defend.,  but  most,  vjillivgly  and  thanhfully  renounce  them.,  since 
my  design  is  not  to  defend  a  party,  but  to  search  out  the  truth." 
Now,  that  his  J^ordship  did  never  "  renounce"  the  statements 
and  opinions  contained  in  his  "  Inquiry."  is  very  strong  pre- 
sumptive evidence  that  he  never  considered  them  errors  ;  and 
consequently,  tiiat  Mr.  Slater's  review  did  not  convert  him. 


ECCLESIASTICAL  HISTORY.  149 

xXi](Tia  [church]  signifies  either  the  whole  Christian 
church,  the  total  number  of  believers  forming  one  body, 
under  one  head  ;  or  a  single  church  or  Christian  socie- 
ty."— Apostolic  Chh.  Vol.  I.  p.  169,  note,  od  Edition. 
Edinb. 

Dr.  C  a  m  p  b  e  1 1's  definition  of  a  church  is  the  same 
as  Neander's. —  Lect.  Ecc.  Hist.  L.  2.  p.  26,  see  also 
Lee.  6.  p.  105.  supra,  p.  133. 

August!  says:  ''The  term  iy.yltialn^  in  the  New 
Testament,  and  by  the  ancient  fathers,  primarily  denoted 
an  assembly  of  Christians,  i.  e.  believers  in  the  Chris- 
tian religion,  in  distinction  from  all  others." — Coleman's 
Antiquities,  p.  47  ;  also  p.  57.  See  Locke's  definition 
of  a  church,   supra,  p.  37,  note. 

(2)  Regarding  the  right  of  individual  churches  to 
choose  their  own  officers  and  discipline  offending  members, 
etc.,  we  may  add  to  Mosheim's  testimony,  the  following, 

Barrow:  —  "In  ancient  times,  there  was  not  any 
small  church  which  had  not  a  suffrage  in  the  choice 
of  its  pasior." — Barrow  on  the  Pope's  Supremacy,  Sup- 
position 5ih,  §  12.     Also,  Supp.  6th,  Argument  6th,  §  4. 

B  e  z  a  :  — ■  **  I  find  nowhere  in  any  Christian  church 
built  up,  that  any  is  promoted  either  to  the  ministry  of 
the  word,  or  the  deaconship,  or  eldership,  any  other  way 
than  by  dipuhlicand  free  election y — Jacob's  Attestation, 
p.  23.  London.  16mo. 

Augusti:  —  ''That  the  church,  i.e.  the  united 
body  of  believers,  has  had  a  part  in  the  election  of  their 
pastor,  from  the  earliest  period  downward,  is  certain; 
not  merely  from  the  testimony  of  Scripture,  but  also  from 
the  most  ancient  of  the  Fatliers."  *  * — Coleman's  An- 
tiquities of  the  Christian  Chh.  pp.  60,  61. 

Waddington,  an  Episcopal  historian,  agrees  with 
Mosheim.     His  words  are:  "It  is  also  true  that  in  the 


150  CONGREGATIONALISM. 

earliest  government  of  the  first  Christian  society,  that  of 
Jerusalem,  not  the  ciders  only,  hut  '  the  whole  church,^ 
were  associated  with  the  apostles ;"  *  *  In  a  note  he 
adds  :  "  still,  of  course,  with  some  degree  of  subjection 
to  apostolic  authority.  This,  according  to  Mosheim,  was 
the  model  ofall  the  primitive  churches." — Ecc.Hist.  p. 41. 

Dr.Neander,  a  Lutheran,  in  his  learned  and 
elaborate  work  on  the  History  of  the  Planting  and  Pro- 
gress of  the  Christian  Church  under  the  Apostles,  Vol.  I. 
ch.  5,  distinctly  maintains  this  doctrine — that  the  whole 
church  took  part  in  the  government  of  the  same  :  "  It  is 
consequently  certain,  that  each  church  was  governed  by 
a  union  of  church  elders  or  of  church  overseers,  out  of  its 
own  midst.  *  *  But  their  government  by  no  means  ex- 
cluded the  participation  of  the  whole  church  in  the  man- 
agement of  the  common  concerns." — Vol.  I.  pp.  169,170. 

Dr.  Campbell,  a  Presbyterian  divine,  takes  the 
same  ground,  in  his  Lectures  on  Ecclesiastical  History. 
— Lect.  3.  pp.  31—33. 

Lord  King  maintains  essentially  the  same  opinion 
of  primitive  church  government.  He  tells  us,  that  "  every 
church,"  [that  is,  "  every  single  parish,  every  particular 
church"  or  congregation  of  believers]  was,  in  this  sense^ 
independent ;  that  is,  without  the  concurrence  and  au- 
thority of  any  other  church  ;  it  had  a  sufficient  right  and 
power  in  itself  to  punish  and  chastise  all  its  delinquent 
and  offending  members." — "Inquiry,"  ch.  8.  §  1,  com- 
pared with  ch.  1.  §  2.     See,  also,  ch.  7th  throughout. 

Barrow  says:  "Each  church  was  vested  with  a 
power  of  excommunication,  or  of  excluding  heretics, 
schismatics,  disorderly  and  scandalous  people." — Unity 
of  the  Chh.  Vol.  VII.  of  his  Theol.  Works,  pp.  497  and 
259.  12mo.  Edinb. 

Augusti  says:  *  *  "  As  a  member  of  the  church, 
each  communicant  had  that  important  right  of  taking 


ECCLESIASTICAL  HISTORY.  151 

part  in  all  the  transactions  of  that  body,  especially  in  the 
choice  of  the  clergy  and  in  the  discipline  of  the  church,^' 
etc. — Coleman's  Antiquities,  pp.  60,  61. 

Dr.  Campbell  tells  us,  that  in  the  apostolic  age, 
"  Not  only  were  such  private  offences  [as  are  particu- 
larly referred  to  in  Matt.  18:  15 — 18]  then  judged  by  the 
church,  that  is,  by  the  congregation,  but  also  those  scan- 
dals which  affected  the  whole  Christian  fraternity."  *  * 
"  Now,  though  in  after  times  the  charge  of  this  matter 
also  came  to  be  devolved,  first  on  the  bishop  and  presby- 
ters, and  afterwards  solely  on  the  bishop,  yet  that  the 
people,  as  well  as  the  presbyters,  as  far  down  at  least  as 
to  the  middle  of  the  3d  century,  retained  some  share  in 
the  decision  of  questions  wherein  morals  were  immedi- 
ately concerned,  is  manifest  from  Cyprian's  letters  still 
extant."— Lect.  3d.  pp.  31,  32. 

Cranmer,  Leyghton,  Coren,  and  Ogle- 
thorp,  theleading  Reformers  in  the  days  of  Henry  VIII. 
and  Edward  VI,  all  agreed,  that  the  Scriptures  gave 
to  the  churches  (i.  e.  to  the  people — the  congregations) 
the  right  to  elect  their  own  officers,  and  to  excommuni- 
cate offending  members. — See  Burnet's  Hist.  Reforma- 
tion, passim  ;  or,  Hist.  Congregationalism,  ch.  10. 

(3)  With  Mosheim's  declarations  respecting  the  offi,- 
cers  of  the  apostolic  churches,  coincide  the  following  au- 
thorities : 

Waddington,  and  others,  as  given  at  page  91  of 
this  work  *  *  "  Such  is  the  plain  interpretation  of  the 
Scripture  passages." — Hist.  Chh.  p.  41  and  note. 

Milner,  even,  is  compelled,  though  with  apparent 
reluctance,  to  admit,  that  "at  first  indeed,  or  for  some 
time,  at  least  in  some  instances,  church  governors  were 
only  of  two  ranks,  presbyters  and  deacons." — Chh.  Hist. 
Cent.  H.  ch.  1. 

The  identity  of  scriptural  bishops  and  presbyters  was 
admitted  very  generally  by  the  Reformers. 


152  CONGREGATIONALISM. 

The  King's  Book,"  published  in  1543,  asserted, 
that  there  is  "  no  real  distinction  between  bishops  and 
priests;"  and  taught  essentially  the  same  doctrine  re- 
specting the  deacon  of  the  primitive  church,  as  is  now 
Ijeld  by  Congregationalists.  It  further  declared,  that  the 
Scripture  made  no  mention  of  any  other  churcii  officers 
but  these  two,  priests,  or  elders,  and  deacons. — Hist. 
Cong,  ut  sup. — Dwight's  Theol.,  Serm.  151. 

Neander's  account  of  the  officers  and  government 
of  the  Gentile  churches  during  the  apostolic  age,  is  as 
follows:  "  It  is,  therefore,  certain  that  every  church  was 
governed  by  a  union  of  the  elders  or  overseers  chosen 
from  among  themselves;  and  we  find  no  individual  dis- 
tinguished above  the  rest,  who  presided  as  a  primus  in- 
ter pares  [a  chief  among  equals],  though,  probably,  in  the 
age  immediately  succeeding  the  apostolic,  of  which  we 
have,  unfortunately,  so  ^e\\  authentic  memorials,  the 
practice  was  introduced  of  applying  to  such  an  one  the 
name  of  iTiiaxoiiog,  [bishop,  overseer]  by  way  of  distinc- 
tion."—Hist.  Apost.  Chh.  Vol.  I.  pp.  1(58,  169. 

The  correctness  of  Mosheim's  account  of  the  humble 
character  and  limited  authority  of  the  primitive  bishop, 
is  admitted  by  W  a  d  d  i  n  g  t  o  n  ;  who  says  :  "  The  gov- 
ernment of  a  single  person  protected  each  society  from 
internal  dissension — the  elrctiveness  of  that  governor  ren- 
dered probable  his  merit." — Hist.  Chh.  p.  44. 

Lord  King's  representation  is:  "There  was  but 
one  bishop,  strictly  so  called,  in  a  church  at  a  time,  who 
was  related  to  his  flock  as  a  pastor  to  his  sheep,  and  a 
parent  to  his  children." — Inquiry,  ch.  1.  §  5.  And 
again  :  **  There  was  but  one  church  to  a  bishop  :"  And 
this  church,  he  tells  us,  was  "  a  single  congregation." — 
Ch.  2.  §  1.  "  The  bishop's  diocese  exceeded  not  the 
bounds  of  a  modern  parish,  and  was  the  same,  as  in 
name  so  also  in  thing."  *  *     JL>.  §  2. 

Dr.  Campbell  gives  the  following  account  of  the 
bishop's  relation  to  his  church,  in  the  third  century  : 


ECCLESIASTICAL  HISTORY.  153 

"  The  bishop,  who  was  properly  the  pastor,  had  the 
charge  of  no  more  than  one  parish,  one  church  or  con- 
gregation, the  parishioners  all  assembling  in  the  same 
place  with  him  for  the  purposes  of  public  worship,  re- 
ligious instruction,  and  the  solemn  commemoration  of  the 
death  of  Christ."  *  *     Lee.  8.  p.  128. 

G  i  e  s  e  1  e  r's  account  of  the  apostolic  churches  is  this  : 
"  The  new  churches  everywhere  formed  themselves  on 
the  model  of  the  mother  church  at  .Jerusalem.  At  the 
head  of  each  were  the  elders,  nqza^ivTfQOi,  eniaxoTioi,, 
[elders,  bishops]  all  officially  of  equal  rank,  though  in 
several  instances  a  peculiar  authority  seems  to  have  been 
conceded  to  some  one  individual  from  personal  consid- 
erations. After  the  death  of  the  apostles,  and  the  pupils 
of  the  apostles,  to  whom  the  general  direction  of  the 
churches  had  always  been  conceded,  some  one  amongst 
the  presbyters  of  each  church  was  suffered  gradually  to 
take  the  lead  in  its  affairs.  In  the  same  irregular  way 
the  title  oNnlaxonog,  bishop,  was  appropriated  to  the  first 
presbyter." — Coleman's  Antiq.  pp.  101— J03. 

(4)  It  remains  for  us  to  consider  Mosheim's  testimony 
respecting  the  independency  of  the  primitive  churches. 

Dr.  Campbell  agrees  with  this,  when  he  says : 
"  The  different  congregations,  with  their  ministers,  seem- 
ed, in  a  great  measure,  independent  of  one  another.  Eve- 
rything regarding  their  own  procedure  in  tvorship,  as 
well  as  discipline,  was  settled  among  themselves.  But  it  is 
extremely  plain,  that  a  total  independency  was  not  adapt- 
ed to  the  more  general  character  that  belonged  to  all  as 
members  of  the  coinmonvvealth  of  Christ." — Lect.  9. 
p.  142. 

The  reader  will  not  fail  to  remark,  that  this  is  precise- 
ly what  Congregationalists  maintain.  Each  Congrega- 
tional church  is  complete,  and  independent,  "regarding 
its  own  procedure  in  worship,  as  well  as  discipline," 
while  it  maintains  a  sisterly  relation  to  other  members  of 


X§^  CONGREGATIONALISM. 

the  Congregational  family.  We  abhor  all  such  indepen- 
dency as  would  lead  us  to  refuse  to  give  account  of  our 
faith  and  practice  to  our  sister  churches.  So  said  our 
fathers,  and  so  say  we.  Dr.  Campbell  refers  to  the  first 
council  at  Jerusalem,  about  circumcision  and  other  Jew- 
ish ceremonies,  to  illustrate  the  nature  of  "  the  corres- 
pondence and  intercourse  with  one  another,"  which  the 
early  Christian  churches  maintained.  The  very  case  to 
which  the  framers  of  the  Cambridge  Platform  refer. — Ch, 
15.  §  2. 

Barrow,  speaking  of  *'the  primitive  state  of  the 
Church,"  says:  **Each  church  separately  did  order  its 
own  affairs,  without  recourse  to  others,  except  for  chari- 
table advice  or  relief  in  cases  of  extraordinary  difficulty 
or  urgent  need. 

Each  church  was  endowed  with  a  perfect  liberty,  and 
a  full  authority,  without  dependence  or  subordination  to 
others,  to  govern  its  own  members,  manage  its  own  af- 
fairs, to  decide  controversies  and  causes  incident  among 
themselves,  without  allowing  appeals,  or  rendering  ac- 
counts to  others.  This  appeareth  by  the  apostolical 
writings  of  St.  Paul  and  St.  John  to  single  churches ; 
wherein  they  are  supposed  able  to  exercise  spiritual 
power  for  establishing  decency,  removing  disorders,  cor- 
recting offences,  deciding  causes,  etc." — Unity  of  the 
Chh.  Vol.  VII.  p.  486. 

Dr.  Barrow  in  his  celebrated  work  on  the  Pope's  Su- 
premacy, further  says:  "At  first,  each  church  was  set- 
tled apart  under  its  own  bishop  and  presbyters ;  so  as 
independently  and  separately  to  manage  its  own  con- 
cernments :  each  was  avTOHsqxxXog,  and  olvjovo^oq^  gov- 
erned by  its  own  head,  and  had  its  own  laws.  Every 
bishop,  as  a  prince  in  his  own  church,  did  act  freely  ac- 
cordinof  to  his  will  and  discretion,  with  the  advice  of 
his  ecclesiastical  senate,  and  with  the  consent  of  his 
people,  (the  which  he  did  use  to  consult,)  without  being 
controllable  by  any  other,  or  accountable  to  any,  further 


ECCLESIASTICAL  HISTORY.  155 

than  his  obligation  to  uphold  the  verity  of  Christian  pro- 
fession, and  to  maintain  fraternal  communion  in  charity 
and  peace  with  neighboring  churches  did  require;  in 
which  regard  if  he  were  notably  peccant,  he  was  liable 
to  be  disclaimed  by  them,  and  rejected  from  communion, 
together  with  his  church,  if  it  did  adhere  to  him  in  his 
misdemeanors.  This  may  be  collected  from  the  remain- 
ders of  state  in  the  times  of  St.  Cyprian  :"  [which  would 
be  as  late  as  the  middle  of  the  third  century  :  for  Cyprian 
suffered  martyrdom  A.  D.  258.1— Supposition  5th.  Arg. 
10.  Theol.  Works,  Vol.  VII.  p.  302. 

Dr.  Campbell,  speaking  of  the  character,  etc.  of 
the  churches  during  the  first  and  second  centuries,  says  : 
"  Every  church  had  its  own  pastors,  and  its  own  presby- 
tery, [i.  e.  council  of  church  officers],  independently  of 
every  of  her  church.  And  when  one  of  the  presbyters 
came  to  be  considered  as  the  pastor,  by  way  of  emi- 
nence, while  the  rest  were  regarded  as  his  assistants, 
vicars,  or  curates,  who  acted  under  his  direction;  as 
then  every  church  or  congregation  had  but  one  who  was 
called  bishop,  so  every  bishop  had  but  one  congregation 
or  church.  This  is  a  remark  which  deserves  your  par- 
ticular notice,  as  it  regards  an  essential  point  in  the  con- 
stitution of  the  primitive  church,  a  point  which  is  gene- 
rally admitted  by  those  who  can  make  any  pretensions 
to  the  knowledge  of  Christian  Antiquities." — Lee.  6th. 
p.  104 :  also  7lh  Lee.  See  also,  quotations  from  Lord 
King,  ch.  8.  §  1.  Supra,  p.  150. 

TheMagdeburgCenturiators,  in  their  cel- 
ebrated work,  published  in  1559—1574,  in  describing 
the  constitution  and  discipline  of  the  churches  of  the  first 
and  second  centuries,  furnish  the  following  testimony  in 
our  fiivor  :  ''A  visible  church  was  an  assembly,  or  con- 
gregation, of  persons  who  believed  and  followed  the  wri- 
tings of  the  prophets  and  apostles;  which  should  be  com- 
posed of  persons  regenerated  by  the  word  and  sacraments. 


156  CONGREGATIONALISM. 

though  there  might  be  in  this  assembly  many  persons, 
who,  though  they  agreed  with  the  regenerate  in  doctrine, 
were  nevertlieless,  not  sanctified  in  heart.  Clemens  [of 
Alexandria]  says  :  I  call  not  a  place,  but  a  congreiration 
of  the  elect,  a  church." — Century  II.  ch.  4.  p.  39.  Ed. 
Basil.  1624. 

Of  excommunication,  they  say  :  ''the  right  of  excom- 
munication was  conmiitted  tc5  the  hands  of  the  church 
and  its  ministers." — Cent.  I.  Lib.  2.  ch.  3.  p.  274. 

"  The  power  of  announcing  the  remission  of  the  sins 
of  penitent  offenders  was  also  in  the  hands  of  the  church  ; 
though,  for  the  sake  of  order,  except  in  cases  of  necessity, 
it  was  excercised  by  the  ministers  of  the  church." — lb. 
p.  276. 

"The  whole  assembly,  or  church  in  any  particular 
place — including  laymen  and  clergy — had  power  to 
elect,  call  and  ordain  suitable  ministers  ;  and  t«)  depose 
and  avoid  false  teachers,  or  those  whose  evil  lives  threat- 
ened injury  to  the  church.  These  things  appear  from 
the  testimony  of  the  Scriptures  concerning  the  power  of 
the  keys  ;  for  the  keys  were  given  to  the  whole  church. 
But  the  church  if  she  calls  her  ministers  to  act,  does  noth- 
ing else  than  commit  to  them  the  keys.  That  power 
therefore,  pertains  to  the  whole  of  the  church.  Moreo- 
ver, the  examples  in  the  New  Testament  teach  the  same 
thing  :  for,  in  the  first  of  Acts,  it  appears  that  not  by  the 
apostles  alone,  but  by  the  whole  church  Matthias  was 
put  in  the  place  of  Judas  ;  and  in  Acts  6th  chapter,  the 
deacons  were  chosen,  called,  and  ordained,  not  by  the 
apostles  alone,  but  also  by  the  rest  of  the  church.  In 
Acts  13th  chap,  the  whole  church  of  Antioch  gathered 
together  by  command  of  God,  and  sent  forth  Paul  and 
Barnabas  to  teach  the  Gospel  to  the  Gentiles." — Tb.  p.299. 

The  following  summary  view  of  the  constitution,  gov- 
ernment and  rights  of  the  churches  of  the  second  centu- 
ry  is  given  by  these  learned  ecclesiastical  historians. 

*'  If  any  one  examines  the  approved  writers  of  this  cen- 
tury, [the  second]  he  will  see,  that  the  form  of  church 


ECCLESIASTICAL    HISTORY.  157 

government  was  viry  like  a  democracy  {drifuoy.Qmlag). 
For  each  church  had  equal  power  ofpreacliiug  the  pure 
word  of  God,  of  administering  the  sacraments,  of  absolv- 
ing and  excommunicating  heretics  and  wicked  persons, 
of  observing  the  ceremonies  received  from  the  apostles, 
or,  even,  for  the  sake  of  edification,  of  instituting  new 
ones  ;  of  choosing  ministers,  of  calling,  of  ordaining,  and 
for  just  causes,  of  deposing  them  again;  of  assembling 
councils  and  synods ;  of  instituting  and  supporting 
schools  ;  and,  in  matters  of  doubt  or  controversy,  of  de- 
manding the  opinion  of  others;  of  judging  and  decid- 
ing."—Cent.  II.  ch.  7.  pp.  1C2— 103. 

*'  F  a  t  h  e  r  P  a  u  1  of  Venice,  in  his  Treatise  of  Bene- 
ficiary Matters,  is  so  ingenuous  as  both  to  affirm  that  in 
the  beginning  the  government  of  the  Church  had  altogeth- 
er a  democratical  form  and  to  give  a  punctual  and  observ- 
able account  also  how  it  come  to  be  altered." — S.  Ma- 
ther's Apol.  pp.  26,  27.  Dr.  Campbell  understands  Fra 
Paolo  Sarpi  (Father  Paul)  to  represent  the  government  of 
the  primitive  churches  to  have  been  "  a  mixture  of  the 
two  forms, the  aristocraticaj  and  the  democratical." — Lee. 
8.  p.  129. 

Ne  a  n  d  er  says  :  *'  The  view  we  are  led  to  form  of 
the  original  constitution  of  the  churches  among  Gentile 
Christians,  as  they  existed  in  the  apostolic  age, — that  it 
was  entirely  democratic, — is  also  one  of  the  distinguishing 
marks  between  the  churches  of  Gentile  and  those  of  Jew- 
ish origin.  The  case  appears  to  be  thus.  All  the  affairs 
of  the  churches  were  still  transacted  in  an  entirely  pub- 
lic manner,  so  that  every  deliberative  meeting  of  the 
church  resembled  a  strictly  popular  assembly.'''' — Plant- 
ing and  Training  of  the  Christian  Church  by  the  Apostles. 
Vol.  I.  p.  16.5— note.  3d  Ed. 

Not  to  enlarge  by  quotations  from  other  writers  on 
Christian  antiquities,  in  illustration  of  the  several  points 
under  consideration,  I  will  finish,  by  transcribing  the  al- 


158  CONGREGATIONALISM. 

legation  of  the  learned,  and  pious  John  Owen;  who, 
after  a  labored  investigation  of  this  whole  matter,  lays 
down  and  successfully  proves  this  proposition  :  *'  That 
in  no  approved  writers  for  the  space  of  two  hundred  years 
after  Christ,  there  is  any  mention  made  of  any  other  or- 
ganical,  visibly  professing  church,  but  that  only  which  is 
parochial,  or  congregational.''''  "  A  church  of  any  other 
form,  state  or  order,  papal  or  oecumenical,  patriarchal, 
metropolitical,  diocesan,  or  classical,  they  [the  writers 
of  the  first  two  centuries]  know  not,  neither  name  nor 
thing,  nor  any  of  them  appear  in  any  of  their  writings." 
— Vol.  XX.  p.  132.  By  which  he  means :  that  all  the 
churches  during  the  first  two  centuries,  were  distinct, 
independent  bodies;  no  one  of  them  so  numerous  as  to 
prevent  them  from  assembling  together  for  public  wor- 
ship, and  the  transaction  of  church  business;  and  that, 
each  one  was  invested  with  sufficient  and  complete  au- 
thority for  all  the  purposes  of  church  organization. 

Everyone  who  is  acquainted  with  the  character  of 
John  Owen,  well  knows  that  he  did  not  deal  in  rash  as- 
sertions. Every  one  who  has  examined  his  works  on 
church  order  and  discipline,  must  be  aware  that  in  these 
neither  sound  argument  nor  extensive  learning  are  want- 

His  conclusions  are  those  of  an  eminently  pious  and 
learned  man,  who,  after  a  careful  examination  of  the  ar- 
guments of  Congregationalists,  ybr  the  purpose  of  refut- 
ing them,*  became  himself  a  decided  friend  to  their  views 
of  church  order  ;  and,  for  nearly  forty  years,  was  a  leader 
among  the  English  Congregationalists.  The  work  from 
which  I  have  extracted,  was  written  near  the  close  ot 
life;  and  contains,  with  his  maturest  thoughts,  his  dying 
testimony  to  the  principles  of  church  government  which 
he  advocated ;  and  well  deserves  the  careful   study  ol 

*  Thd  book  of  which  Owen  undertook  "  the  examination  and 
confutation,"  was  John  Cotton's  "  On  the  Key?." — See  Owen's 
Memoirs,  pp.  55,  5C. 


ECCLESIASTICAL  HISTORY.  159 

every  one  who  would  fully  understand  the  foundation  on 
which  rest  our  principles  and  doctrines.* 

Thus,  I  conceive,  it  has  been  shown  from  the  testimo- 
ny of  numerous  and  distinguished  ecclesiastical  histori- 
ans—none of  whom,  save  Dr.  Owen,  were  Congrega- 
tionalists,  and  who  consequently  were  without  any  in- 
ducement to  misunderstand  or  misinterpret  facts  in  our 
favor — that  the  leading  principles  and  doctrines  of  the 
Congregational  system  were  developed  in  the  constitution 
and  discipline  of  the  apostolic  churches;  that  this  or- 
ganization, for  substance,  was  retained' during  the  first 
two  centuries  of  the  Christian  Church  :  and  that  cor- 
ruption and  error  followed  the  abandonment  of  the  apos- 
tolic models.  The  correctness  of  their  opinions  is  not 
made  to  rest  on  the  bare  assertions  of  these  historians, 
— however  learned  and  impartial  they  are  acknowledged 
to  be,--but  numerous  extracts  from  the  Apostolical  and 
Christian  Fathers  have  been  introduced,  to  prove  the 
statements  made,  and  the  opinions  advanced. 

And  now,  though  the  strength  of  our  cause  lies  not  in 
the  testimony  of  the  Fathers,  nor  the  opinions  of  eminent 

men— the  Scriptures  being   our  only  infallible  guide 

must  it  not  be  conceded  by  all  parties,  that  the  correct- 
ness of  our  interpretation  of  the  Scriptures,  or,  the  scrip- 
tural character  of  our  system,  receives  strong  confirma- 
tion from  the  testimony  of  the  earliest  uninspired  writers 
of  the  Christian  Church,  and  the  concurrent  voice  of 
many  modern  authors,  alike  distinguished  for  their  pro- 
found learning  and  their  sound  and  impartial  judgment? 

*  In  these  remarks.  J  would  not  he  understood  to  express  an 
unquahfied  approval  and  adoption  of  all  his  views  of  church  or- 
der and  discipline.  There  are  some  points  on  uliich  modern 
and  especially  .New  Encrland  Congregationalists.  would  sliahtly 
differ  from  Owen  ;  but  his  writings  as  a  whole  are  almost  incom- 
parably  excellent,  sound  and  learned  upon  this  subject  And 
.yet,  they  are  but  very  little  known  in  N.  E.  Even  the  valuable 
memoir  of  the  life  and  times  of  Dr.  Owen,  by  Mr.  Orme  has 
never,  to  my  knowledge,  been  republished  in  this  country.  ' 


PART   IV. 


ECCLESIASTICAL  PRACTICE. 

The  principles  and  doctrines  embraced  by  Congrega- 
tionalists  have  induced  certain  ecclesiastical  practices, 
which  have  become  a  sort  of  common  law  to  the  denom- 
ination. A  knowledge  of  these  is  necessary  to  a  perfect 
understanding  of  Congregationalism. 

There  may  be  slight  deviations  among  us  from  what 
will  now  be  specified  as  agreeable  to  good  usage;  but  it 
is  believed,  that  in  all  the  essential  points,  the  denomina- 
tion will  agree  in  what  follows : 

I.  Organization  of  churches. 

If  in  anyplace  a  sufficient  number*  of  persons  wished 
to  be  organized  into  a  Congregational  church,  an  order- 
ly procedure  would  be,  substantially,  as  follows : 

*  The  number  is  not  fixed  :  it  may  be  more  or  Jess  according 
to  circumstances.  Under  ordinary  circumstances,  it  should  not 
be  less  than  seven;  because  a  less  number  cannot  conveniently 
discharge  the  duties  enjoined  by  Christ  in  the  xviii.  of  Matt. 
When,  however,  there  is  a  reasonable  prospect  of  a  speedy  addi- 
tion to  their  number,  \i'  two  or  three  should  covenant  together  in 
the  name  of  Christ,  they  may  exprct  his  presence  and  blessing. 
Tertullian  says  :  •'  Where  there  are  three  persons,  though  they 
are  laymen,  there  is  a  church." — De  Exh.  Castitatis,  p.  tJiiS.  Ed. 
1634. 

Cotton  Mather  says  :  "  Seven  is  the  least  number  that  has  been 
allowed  among  us,  as  capable  to  form  a  church  state  for  the  en- 
joyment of  all  special  ordinances  ;  but  usually  there  is  a  larger 
number  expected." — Ratio,  Article  I.  §  1.  So,  for  substance, 
said  Richard  Mather  in  his  answer  toHerle;  1644. 

II 


162  CONGREGATIONALISM. 

After  a  season  of  fasting  and  prayer,  the  brethren 
would  appoint  a  committee  to  advise  with  one  or  more  of 
the  neighboring  Congregational  pastors  and  churches ; 
to  draw  up  a  Confession  of  Faith  and  a  Covenant,  with 
articlesof  government  and  practice;  and,  to  send  "Let- 
ters Missive,"*  as  they  are  called — that  is,  letters  of  in- 
vitation— to  so  many  of  the  neighboring  churches  as 
should  be  agreed  upon,  soliciting  their  attendance  by 
pastor  and  delegate,  at  an  appointed  time,  to  take  into 
consideration  the  question — Whether  the  interests  of  re- 
ligion required  the  organization  of  a  Congregational 
church  in  that  place? 

At  the  time  and  place  specified  for  the  meeting  of 
the  council,  the  several  persons  proposing  to  unite  in 
church  fellowship  would  be  present,  with  the  record  of 
their  previous  doings,  a  copy  of  their  covenant  and  ar- 
ticles, and,  so  many  of  them  as  had  been  connected  with 
Christian  churches,  with  letters  of  recommendation  and 
dismission ;  and  prepared  to  give  any  information  to  the 
council  which  would  be  necessary  to  a  perfect  under- 
standing of  the  merits  of  the  question  before  them.  If 
the  associated  brethren  had  already  selected  their  future 
pastor,  it  is  agreeable  to  ancient  usage,  that  he  should 
be  present,  to  be  embodied  in  the  church  as  one  of  its 
members,  and  immediately  afterwards,  ordained  as  its 
pastor.t 

The  pastors  and  delegates  of  the  churches  being  as- 
sembled, they  are  called  to  order  by  the  reading  of  the 
Letter  Missive,  which  is  the  warrant  for  their  meeting. 
The  council  is  then  organized  bychoosing  a  moderator  and 
scribe  ;  and  proceeds,  after  prayer  for  Divine  direction,  to 
examine  the  papers  laid  before  them  by  the  committee  of 
the  brethren  at  whose  request  they  have  assembled,  and  to 
hear  statements  from  them  respecting  the  peculiarities  of 
their  situation,  etc.  which,  in  their  opinion,  render  the  or- 

*  See  form  of  this  letter,  Appendix  No.  1. 
t  Mather's  Ratio,  Art.  1.  §  3, 


ECCLESIASTICAL  PRACTICE.  163 

:ganization  of  a  Congregational  church  desirable.  If  satis- 
^ed  with  these  statements,  etc.  and  with  the  covenant  and 
articles  agreed  upon  by  the  brethren,  and  of  their  Christian 
character  and  standing,*  the  council  vote — to  proceed  to 
the  organization  of  a  Congregational  church;  and  fix 
upon  the  time  and  place  for  the  public  exercises.  The 
parts  are  then  assigned,  as :  Invocation  and  Reading  of 

suitable  portions  of  Scripture — Introductory  Prayer 

Sermon— Reading  of  the  Covenant — Recognition  of  the 
Church  and  Consecrating  Prayer,  (usually  assigned  to 
the  moderator)— The  Fellowship  of  the  Churches— The 
Concluding  Prayer,  and  The  Benediction. 

At  the  appointed  time  and  place,  these  services  are 
publicly  attended,  and  the  associated  brethren  recognized 
as  a  Congregational  church.f 

II.  Choice  and  consecration  of  officers. 

The  church  thus  organized,  as  soon  as  convenient 
meet  together;  and,  after  appointing  a  moderator  and 
clerk,  proceed  to  choose  their  officers;  viz.  a  pastor,  if 
previous  arrangements  admit  of  it,  and  two,  or  more 
deacons,  according  to  the  size  and  circumstances  of  the 
church. I 


This  salisfaction  is  obtained  either  by  a  personal  examina- 
tion of  the  candidates, — if  they  have  never  been  connected  with 
a  Christian  church ;  or,  by  letters  of  recommendation  and  dis- 
mission from  the  church  or  churches  of  which  they  have  been 
members.— For  a  form,  see  Appendix,  No.  12. 

t  Mather  gives  a  detailed  and  particular  account  of  all  the  pro- 
ceedings in  organizing  a  church,  in  his  Ratio  Disciplinae,  Art.  1. 
Mr.  Upham's  third  chapter  is  devoted  to  this  subject.  It  is 
full  and  valuable. 

t  When  it  can  be  done,  it  is  desirable  that  this  meeting  should 
take  place  in  season  to  have  the  same  council  which  organizes 
the  church,  assist  in  the  consecration  of  the  pastor.  And,  when 
this  is  intended,  it  should  be  mentioned  in  the  letters  missive  j 
and  the  necessary  preliminary  arrangements  should  be  made. 


164  CONGREGATIONALISM. 


Choice  of  a  Pastor. 

The  orderly  course  in  choosing  a  pastor  is  substantial- 
ly this  :  The  church,  having  enjoyed  a  sufficient  opportu-^ 
nity  of  hearing  a  minister  preach,  and  of  becoming  ac- 
quainted with  his  religious  character,  his  literary  attain- 
ments,  his  personal  habits,  etc  ;*  after  a  season  of  fasting 
and  prayer  for  Divine  direction,  vote  to  give  him  a  call 
to  become  their  pastor. t  It  is  usual,  thougli  not  strictly 
necessary  upon  Congregational  principles,  to  invite  the 
religious  society  which  statedly  worships  with  the  church, 
to  concur  in  this  call,  and  to  fix  on  the  salary  to  be  of- 
fered to  the  candidate.| 

These  preliminary  steps  being  taken,  the  call  of  the 
church  and  the  concurrence  of  the  society  are  forwarded 
to  the  pastor  elect,  signed  by  the  moderators  and  clerks 
of  the  respective  bodies,  or  by  committees  appointed  for 
this  purpose.  The  call  being  accepted  by  the  candi- 
date, a  committee  of  the  church,  after  consultation  with 
the  pastor  elect,  agree  upon  the  churches  which  shall 
compose  the  ordaining  council.  Letters  Missive  are  then 
prepared,^  signed  by  the  committee,  and  sent,  agreeable 
to  previous  arrangements. || 

*  There  is  reason  to  fear  that  our  churches  are  not  all  as  par- 
ticular upon  these  points  as  they  oujrht  to  be  ;  they  are  certainly 
far  les3  so  than  were  our  fathers.  It  was  once  thought  necessa- 
ry for  a  candidate  for  settlement,  to  spend  months  among  tlie 
people  of  his  prospective  charge;  but  now,  some  churches  are 
satisfied  with  an  acquaintance  of  a  few  days  only  ;  and  some,  are 
ready  to  call  a  pastor  without  having  had  amj  'personal  acquaint- 
ance with  him.  This,  undoubtedly,  is  one  reason  why  there  is 
now  so  little  permanency  in  the  pastoral  relation.  Are  we  not 
verifying  the  maxim — "To  innovate  is  not  to  improve?" 

t  See  a  form,  Appendix  No.  2, 

X  Mather's  Ratio,  Art.  II. — Upham's  Ratio,  ch.  6.  §  58 — 65. 

§   See  Appendix  No.  3. 

[|  It  is  common  to  intimate  in  these  letters  the  wishes  of  the 


ECCLESIASTICAL  PRACTICE.  165 

At  the  appointed  time  and  place,  the  pastors  and  dele- 
gates assemble  and  organize,  and  after  prayer,  proceed 
to  business. 

A  record  of  the  doings  of  the  church  and  society  is 
first  laid  before  the  council ;  then,  the  call  of  the  church, 
the  concurrence  of  the  society,  the  provision  made  for 
the  support  of  a  pastor,  and  the  acceptance  of  the  same 
l3y  the  candidate  are  all  made  known.  These  being  sat- 
isfactory, the  council  vote — to  proceed  to  the  examina- 
tion of  the  candidate  for  ordination. 

A  certificate  of  his  church  membership  is  first  pre- 
sented, or  evidence  that  he  has  become  a  member  of  the 
>church  over  which  it  is  proposed  to  ordain  him  ;*  then 
his  license  to  preach  the  gospel.  These  papers  being 
satisfactory,  the  council  next  examine  the  candidate  re- 
specting his  religious  experience,  his  motives  for  entering 
the  ministry,  his  theological  views,  and  his  literary  acqui- 
sitions. This  examination  is  usually  conducted  by  the 
moderator  of  the  council,  each  member  being  allowed  the 
privilege  of  proposing  any  additional  questions.f 

The  council  being  satisfied  upon  these  several  points, 
vote — to  proceed  to  assign  the  parts  in  the  ordination  ser- 
vices. These  are,  generally.  Invocation  and  Reading  of 
the  Scriptures — Introductory  Prayer— Sermon— Ordain- 
ing Prayer,  accompanied  with  the  imposition  of  hands — 
Charge  to  the  Pastor— The  Fellowship  of  the  Churches 

committee  respecting  the  particular  part  in  the  ordination  ser- 
vices which  each  pastor  is  desired  to  take  :  and  the  ordaining 
council  usually  regard  ihe  wishes  thus  expressed,  in  ihe  assign- 
ment of  the  several  parts. 

;  This,  as  it  seems  to  me,  is  most  agreeable  to  Congregational 
principles  and  early  usage.  Every  pastor  should  he  a  member 
of  his  own  church.  The  reader  will  find  this  matter  discussed 
in  the  Appendix,  No.  13. 

t  The  lay  delegates  have  the  same  privilege  as  the  pastors  • 
and  should  never  hesitate  to  use  it.  This  examination  is  opejc?' 
to  the  members  of  the  church  and  society. 


166  CONGREGATIONALISM. 

— Address  to  the  People* — Concluding  Prayer,  and  Ben- 
ediction.t 

Installation. 

In  case  the  pastor  elect  has  been  previously  ordained, 
the  proceedings  of  the  council  vary  from  those  first  discri- 
bed  in  two  particulars :  First,  in  requiring  a  certified  copy 
of  the  proceedings  of  the  council  which  ordained  him  ; 
or,  if  he  has  been  a  pastor,  which  dismissed  him  from 
his  previous  charge ;  and  their  recommendation  of  him, 
as  a  worthy  minister  of  the  Lord  Jesus  :  Secondly,  in  not 
imposing  hands  upon  him  at  the  time  of  the  installing 
prayer.  In  all  other  respects,  the  proceedings  of  the 
council  are  the  same  in  ordination  and  installation. J 

*  This  is  rather  a  modern  innovation  ;  whether  an  improve- 
ment, I  pretend  not  to  decide.  But  one  thing  is  certain — thafe 
the  Address  to  the  people  is  generally  little  better  than  a  twice 
told  tale  ;  the  appropriate  topics  of  it  being  generally  regarded 
as  common  property  by  the  other  speakers.  And  the  people 
themselves  are  weary  enough,  by  the  time  the  Address  begins, 
to  wish  to  be  left  to  their  own  reflections.  If,  however,  every 
man  would  Reep  within  the  bounds  of  his  own  appointment, — 
both  as  to  matter  and  time,^ — an  address,  or  charge  to  the  people, 
might  be  an  appropriate  and  profitable  part  of  every  ordination 
service.  From  Mather's  Ratio  Discip.  it  would  seem  that  an  ad- 
dress to  the  people  was  anciently  included  in  the  Right  Hand 
of  Fellowship.— Art.  II.  pp.  33—40. 

t  The  churches  of  our  denomination  in  Great  Britain  invite 
neighboring  ministers  to  assist  in  ordaining  their  pastors,  but  do 
not  call  ecclesiastical  councils  for  this  purpose.  '' The  right 
band  of  fellowship"  does  not  enter  into  their  ordination  or  in- 
stallation services.  In  England,  laying  on  of  hands  does  nota/- 
tcaijs  form  a  part  of  the  ordination  services. — MSS.  letters  from 
Rev.  Mr.  Robinson  and  Rev.  Mr.  Buckham ;  the  former  a 
Scotch  Congregalionalist,  the  latter  an  English. 

Thomas  [looker  says  :  •'  The  church  of  Scotland  is  so  far  from 
conceiving  laying  on  of  hands  necessary  in  ordination,  that  they 
do  not  only  not  use  it,  but  judge  it  unlawful  to  be  used,  unless 
some  special  considerations  be  attended." — This  was  said  in 
164b. -Purvey.  P.  II.  p.  60. 

t  The  first  planters  O'f  N.  E.  imposed  hands,  on  the  settlement, 


ECCLESIASTICAL   PRACTICE.  1(57 

Choice  and  consecration  of  Deacons. 

Deacons  are  chosen  by  a  vote  of  the  church.  They 
should  be  men  of  wisdom  and  integrity,  of  good,  practi- 
cal common  sense,  well  rooted  and  grounded  in  the  faith, 
and  eminent  for  piety  ;  and,  whenever  it  is  possible,  men 
of  mature  years,  and  considerable  religious  experience. 

It  is  judged  proper  that  the  choice  should  not  be  made, 
until  opportunities  have  been  enjoyed  by  the  brethren 
to  consult  together  freely,  and  perhaps  repeatedly,  and 
to  become  united  in  opinion  respecting  the  most  suitable 
persons  for  the  office. 

When  the  choice  has  been  made,  it  is  considered 
proper  to  give  the  deacons  elect  some  time  to  consider 
the  question  of  acceptance.  This  being  signified,  it  is 
consistent  with  the  ancient  usage  of  our  denomination, 
to  set  them  apart  to  their  work  by  prayer  and  imposition 
of  the  hands  of  the  pastor.  Our  churches  have  not, 
however,  been  very  uniform  or  particular  in  the  practice 
of  ordaining  deacons,  for  more  than  a  hundred  years 
past.  Cotton  Mather  tells  us,  that,  even  in  his  day 
(1726)  *  in  many  of  these  churches  this  rite  of  confir- 
mation is  fallen  into  a  desuetude.'  So  at  the  present 
time,  some  of  our  churches  ordain  their  deacons  by  the 
imposition  of  hands ;  others  do  not,  perhaps  from  the 
apprehension  that  false  impressions  may  be  received  re- 
specting the  design  of  the  rite,  and  the  nature  of  the  office. 
But,  if  it  be  distinctly  explained,  that  this  ceremony  is 
simply  the  act  of  designating,  and  setting  apart  in  a 
solemn  manner,  these  men  to  the  appropriate  work  of 
the  deaconship — I  can  see  no  sufficient  reason  for  dis- 
regarding ancient,  and  what  appears  to  have  been  apos- 
tolic usage.f 

of  a  pastor,  even  though  he  had  be^n  previously  ordained. — See 
Magnalia,  Vol.  11.  p.  209,  Hartford,  ed.  Some  account  of  the 
sentiments  of  our  fathers  respecting  ordination  may  be  found  in 
Appendix,  No.  13. 

t  Mather's   Ratio,  pp.  130— 133.— Upham's  Ratio,    §  40—43 
Upon  Congregational  principles,  the  right  and  power  to  ordain 


169  CONGREGATIONALISM. 


III.  Church  meetings  for  business. 

Every  well  regulated  Congregational  church  has  occa- 
sional nieetinffs  for  the  transaction  of  business.     In  our 

church  officers — whether  deacons  or  elders — is  undoubtedly  in 
tke  churches.  And,  when  ordination  is  performed  b}'  ministers, 
ihey  act  not  by  any  inherent  right  or  power  in  themselves  as 
ministers,  but  as  the  representatives  of  their  respective  church- 
es, and  as  the  agents  of  the  particular  church  over  which  the 
pastor  is  placed.  Thus  Thomas  Hooker  says:  "Though  the 
act  of  ordination  belong  to  the  presbytery  [i.  e  the  elders  of  a 
church]  yet  the  jus  et  poiestas  ordinandi,  [the  right  and  power 
of  ordination]  is  conferred  firstly,  upon  the  church,  by  Christ, 
and  resides  in  her.  It  is  in  them  [the  elders]  instruvientaliter.,  in 
her  originalitcr ;" — in  them  as  instruments,  in  her  as  the  origi- 
nal source. —  Survey,  P.  II.  Chap.  2  p.  76.  See  also  pp.  73 — 77. 
— See  also  under  the  head  of  Modern  Writers,  Supra,  p.  141 .  seq. 

There  is,  however,  a  propriety  in  calling  upon  neighboring 
churches  to  assist  in  the  ordination  oi' ministers.,  which  does  not 
exist  in  the  case  o{  deacons.  A  minister  n\ay  be  called  to  offi- 
ciate to  other  churches,  in  the  administration  of  the  gospel  and 
the  ordinances  of  the  church.  But,  the  work  of  a  deacon  is  con- 
fined to  the  particular  church  which  chooses  and  ordains  him, 
and  the  fellowship  of  other  churches  is  not.  therefore,  needed. 

In  several  instances,  the  fathers  of  the  New  England  church- 
es ordained  their  p«^<07\s,  even,  without  the  aid  of  other  min- 
isters. Trumbull,  in  his  History  of  Connecticut,  mentions  sev- 
eral cases,  Vol.  I.  pp.  2i)iS — 21)!). — See  also  Winthrop,  Vol.  II. 
p.  lb — Hutchinson  mentions  one  instance  in  which  this  was 
done  when  two  clergymen  v^ere  present. — Hist.  Mass.  Vol  I.  p. 
425 

This  is  according  to  the  Platform  :  Chap.  9.  Sect.  4.  The 
synod  of  1()60  questioned  the  propriety  of  lay-ordination  — See 
Magnalia,  Vol.  11.  pp.  2I(S,  210.  Few  Congregationalisls  would 
now  approve  of  lay-ordination;  and  I  am  not  sure  but  that 
some  would  consider  it  invalid.  Yet,  upon  Congregational  prin- 
ciples, the  church  is  the  depositary  of  all  ecclesiastical  authority, 
under  Jesus  Christ:  and  if  so,  tlien  must  it  have  the  right  and 
authority  to  ordain  its  own  pastor,  with  its  own  hands.  I  do 
by  no  means,  however,  advocate  lay-ordination,  I  think  that  it 
is  manifestly  proper,  for  reasons  already  assigned,  that  the  pas- 
tors of  neighboring  churches  should  be  employed  as  agents  in 
this  work  :  but  still,  I  must  regard  it  as  the  abstract  right  of 
every  duly  organized  church,  to  ordain  its  pastor  without  the 


ECCLESIASTICAL  PRACTICE.  169 

cities  these  are  more  frequent  than  in  the  country. 
Many  city  churches  meet  weekly,  and  business  may  be 
transacted  at  every  meeting,  if  necessary ;  though  the 
special  object  of  most  of  these  meetings  is  religious  im- 
provement. Some  churches  devote  one  meeting  a  month 
to  business;  the  others  are  for  devotional  purposes. 

In  a  Congregational  church  the  pastor  is,  ex  officio — 
as  overseer,  ruler,  and  guide  of  the  church, — moderator 
of  the  meeting;  he  puts  all  motions,  and  gives  advice  and 
instruction  respecting  the  proper  method  of  adjusting  all 
matters  under  consideration. — See  1  Thess.  5:  12  .Heb. 
13:  7,  17. 

This  is  believed  to  be  in  accordance  with  the  doctrine 
and  practice  of  our  churches  generally ;  though  some 
may  prefer  to  choose  a  moderator  at  each  successive 
meeting. 

aid  of  neighboring  ministers.  No  body  of  believers  can  be  con- 
sidered an  entire,  complete  church,  which  has  not  the  power 
and  ritrht  to  do  all  that  is  essential  to  its  personal  well  being  and 
usefulness.  But,  if  a  church  must  be  absolutely  dependent  on 
ordained  clergymen  to  institute  its  pastor,  it  surely  is  not  that 
complete  body  which  our  principles  suppose. 

The  opinions  advanced  in  this  note,  are  maintained  with 
great  ability  and  earnestness  by  Samuel  Mather  in  his  "  Apolo- 
gy for  the  Liberties  of  the  churches  in  N.  E  "  He  devotes  an 
entire  chapter  to  "The  Right  of  these  churches  to  ordain  their 
Ministers." — Chap.  2. 

This  was  the  opinion  of  those  learned  and  famous  Enjrlish 
Independents,  Goodwin,  Nye,  Burroughs,  Simpson.  Bridge, 
Greenhill  and  Carter. — See  account  of  Westminster  Assembly 
Debates,  in  Neal's  Puritans,  Vol.  111.  p. 263. — The  distinguish- 
ed En^'lish  Baptist,  Andrew  Fuller,  was  of  the  same  opinion. 
—  See  Vol.  II.  p.  (561,  Complete  Works — "  As  for  ordination" 
says  John  Milton,  "  what  is  it  but  the  laying  on  of  hands;  an 
outward  sign  or  symbol  o^  admission  .^  *  *  it  is  but  an  orderly 
form  of  receiving  a  man  already  fitted,  and  committing  to  him 
a  particular  charge."  *  *  —Hanbury,  Vol.  J.  p.  191.2,  note. — 
Richard  Mather  maintains  essentially  the  same  view  of  ordina- 
tion, and  of  the  right  of  churches  to  ordain  their  own  pastors,  in 
his  Answer  to  Herle's4th  Arg.  and  Ans.  to  Rntherf-rd,  Chaps. 
2-lth  and  25th.  So  does  John  Cotton,  in  his  Way  of  the  Cong. 
Chhs.  p.  2f. 


170  CONGREGATIONALISM. 

In  many  of  our  churches  the  pastor  keeps  the  records 
of  the  church,  and  makes  all  the  entries  of  votes,  etc.  It 
is  better  to  have  a  church  clerk  for  this  purpose,  who 
shall  make  the  needful  records  under  the  pastor's  direc- 
tion. 

If  at  any  time  the  church  should  be  destitute  of  a  pas- 
tor, or,  if  the  pastor  should  be  unavoidably  absent  from  a 
church  meeting,  the  senior  deacon  may  act  as  moderator 
of  the  church,  or  one  may  be  chosen  for  the  occasion. 

At  all  church  meetings,  every  brother  has  entire  lib- 
erty to  express  his  views  and  feelings  upon  every  subject 
which  is  brought  before  the  church;  and  all  questions 
are  decided  by  the  votes  of  the  brethren.* 

It  is  not  common,  however,  to  settle  questions  of  great 
importance,  by  the  vote  of  a  bare  majority.  A  greater 
degree  of  unanimity  is  generally  sought,  and  usually  ob- 
tained.! Very  few  ministers  would  feel  justified  in  ac- 
cepting the  call  of  a  mere  majority  of  a  church,  unless 
the  circumstances  of  the  case  were  very  peculiar. 

It  is  generally  thought  desirable  that  the  female  mem- 
bers of  a  church  should  be  present  at  the  transaction  of 
all  ordinary  business,  for  their  satisfaction  and  instruc- 
tion ;  but,  it  is  utterly  inconsistent  with  established  usage 
for  females  to  take  any  part  in  business  transactions. 
Their  views  and  wishes  are  to  be  expressed  privately  to 
their  pastor  or  their  brethren.  We  suffer  not  a  woman 
to  speak  in  the  church,  agreeable  to  apostolic  injunction. 
—1  Cor.  14:  34,  35.  1  Tim.  2:  11,  12.^ 

*  In  the  Appendix,  No.  1.5,  the  reader  will  find  '  A  Manual 
for  Church  Meetings;'  or,  brief  rules  for  transacting  business  in 
church  meetings. 

t  The  churches  of  our  denomination  in  Ireland  seem  to  con- 
sider entire  unanin)ity  indispensable.  "  If  there  be  but  one 
member  of  a  different  mind  from  the  rest,  it  is  the  same  as  if 
there  were  the  one  half.'' — "  Rev.  A.  Carson's  reasons  for  sepa- 
rating from  the  Synod  of  Ulster." — p.  12. 

X  1  would  not  be  understood  to  say,  that  no  Congregational 
church  pursues  a  different  course.   1  have  had  occasion  to  know 


ECCLESIASTICAL  PRACTICE.  171 


IV.  Admission  of  members. 

Congregational  principles  require  that  every  candidate 
for  church  membership  should  give  to  the  church  satis- 
factory evidence  of  his  personal  piety  and  his  soundness 
in  the  faith.*     In  some  instances  the  relation  of  his  re- 


ofone,  at  least,  vyhich  has  followed  a  difFerent  practice  to  its 
cost.  All  deviations  from  the  course  described  in  the  text  are 
spots  upon  the  fair  and  Scriptural  practice  of  our  churches. 

The  aposk>lic  prohibitions  do  not,  as  we  suppose,  exclude 
women  from  answering  questions,  or  giving  testimony  when  de- 
sired ;  or  from  relating  their  religious  experience  when  under 
examination  for  church  membership  ;  or  from  making  confession 
of  particular  sins  by  which  their  covenant  engagements  have 
been  broken,  and  dishonor  brought  on  the  cause  of  Christ.— See 
Cotton's  Keys,  p.  86. 

*  Camb.  Platf  ch.  12.— Magnalia,  Vol.  H.  bk.5.  pp.  209-212- 
It  seems  more  consistent  vt-ith  our  principles,  and  with  early  and 
good  usage,  that  this  account  should  be  given,  orally  or  in  writ- 
ing, before  the  whole  church.  I  am  aware  that  this  is  considered  u 
fiery  ordeal  for  a  timid  person  ;  but  it  should  not  be  so  regarded. 
Every  church  is  a  Christian  family,  having  similar  views  and 
feelings,  a  common  object,  and  like'hopes  an'^d  fears.  The  candi- 
date for  admission  professes  to  be  one  with  the  church  in  all 
these  particulars.  In  communicating  with  the  church,  he  speaks 
to  the  family  of  which  he  is  to  become  a  member,  to  persons 
who  can  sympathize  with  him,  and  who  are  prepared  to  receive 
him  with  open  arms,  as  soon  as  they  are  assured  of  his  worthi- 
ness. 

After  more  than  thirteen  years'  experience  of  the  course  here 
recommended,  in  the  admission  of  some  two  hundred  members, 
lam  constrained  to  believe,  that  the  difficulties  in  the  way  of  this 
practice  are  rather  imaginary  than  real.  The  examination  of 
candidates  is  always  interesting,  and  often  highly  useful  to  the 
church;  it  gives  the  members  a  knowledge  of  Gods  dealings 
with  his  children,  and  furnishes  encouragement  to  labor  and  pray 
for  the  conversion  of  sinners.  Furthermore,  the  self-denying 
decision  which  it  requires  to  submit  to  a  public  examination — by 
public,  I  mean  before  the  whole  church— is  often  of  essential 
advantage  to  the  candidate  himself  It  no  doubt  prevents,  too, 
some  proud  and  hypocritical  persons  from  entering  the  church. 
Few  such  persons  would  care  to  submit  to  the  scrutiny  of  a 
whole  church,  though  they  might  venture  upon  a  more  private 
examination. 


172  CONGREGATIONALISM. 

ligious  experience  is  given  verbally  ;  in  others,  in  writing. 
In  both  cases,  the  candidate  is  expected  to  answer  any 
questions  which  the  pastor  or  brethren  may  propose  ;  and 
to  remove,  by  explanation,  etc.,  any  difiiculties  which  may 
exist  in  the  mind  of  any  member  of  the  church.  After 
the  church  have  satisfied  themselves  of  the  sincerity,  re- 
ligious knowledge,  and  piety  of  the  candidate,  they  vote 
to  have  him  **  propounded  for  admission." 

A  week  or  more  previous  to  the  approaching  commu- 
nion season,  his  name  is  publicly  announced,  as  a  can- 
didate for  church  membership  ;  and  any  person  knowing 
aught  against  him,  or  any  good  reason  why  he  should  not 
be  received  to  church  fellowship,  is  desired  to  make 
known  the  same  to  the  pastor.  Whether  this  wish  be 
expressed  in  words  or  not,  such  is  the  meaning  and  in- 
tention of  the  act  of  **  propounding  a  person  for  admis- 
sion to  the  church." 

Besides,  it  seems  to  me  to  throw  too  much  responsibility  upon 
the  pastor  and  a  few  brethren  of  the  church,  to  make  thern 
judijes  of  the  fitness  of  every  candidate  for  church  membership. 

The  whole  church  are  called  upon  to  vote  in  the  admission  of 
a  member  ;  is  it  not  proper,  then,  tiiat  they  should  have  an  op- 
portunity to  form  their  judgment  by  personal  examination  of  the 
candidate  ?    should  they  trust  wholly  to  others  ? 

The  admission  of  a  member  is  now  the  act  of  the  ichole  church; 
and  not  of  a  committee  of  the  church.  But  if  our  churches  are 
induced  to  yield  their  right  to  examine  candidates  for  their  fel- 
lowship to  a  committee^  is  there  no  reason  to  fear  that  they  may, 
ere  long,  be  called  upon  to  yield,  to  a  committee,  their  right  to 
admit  members  ?  And  would  not  this  be  to  renounce  Congrega- 
tionalism ? 

It  is  proper  to  add,  that  the  question  considered  in  this  note  is 
by  no  means  a  settled  one  ;  nor  have  our  churches  been  uniform 
in  their  practice  for  a  long  period  past.  Cotton  Mather  (ut  sup.) 
gives  the  different  views  c-ntertained  by  tlie  churclies  in  his  day  ; 
and  they  are  not  materially  altered  by  the  lapse  of  a  century. 
Samuef  Mather,  who  wrote  about  twelve  years  later  than  his  fa- 
ther, C  Mather,  warns  the  New  England  churches  not  to  give 
lip  the  business  of  exauiining  candidates  to  the  elders,  nor  to  be 
negliirent  of  their  duty  ;  but  to  insi.st  on  an  open  prof  ess  ion  from  all 
candidates  for  churcl)  fellowship,  and  to  except  against  all  whom 
they  think  to  be  disqualified  for  communion  with  them. — Apol- 
«gy,  eh.  5th. 


ECCLESIASTICAL  PRACTICE.  HJJ 

If,  after  being  propounded,  no  objection  appears  to  the 
admission  of  the  candidate,  on  the  next  sacramental  oc- 
casion—which,  in  most  churches  occurs  as  often  as  once 
in  two  months,  in  many  monthly,  though  in  some  country 
churches  less  frequently — he  publicly  assents  to  the 
church  covenant,  articles  of  faith,  government  and  prac- 
tice, and  solemnly  promises  to  walk  with  the  church  in 
accordance  with  these,  and  in  the  observance  of  all  the 
duties  of  a  religious  life.  He  is  then  received  into  the 
church,  by  a  vote  or  by  tacit  consent,  and  entitled  to  all 
Its  ordmances  and  privileges.*  Thus  strict  and  cautious 
are  Congregational  churches  in  the  admission  of  members. 

V.  Dismission  of  members. 

If,  for  any  good  reason,  a  church  member  wishes  to 
remove  his  relation  to  another  church,  he  applies  for  a 
letter  of  dismission   and  recommendation.!     If  the  two 

*  Many  of  our  churches  have  their  Covenant  and  Articles 
printed  with  copious  references  to  Scripture.  A  copy  is  placed 
in  the  hands  of  candidates  for  church  membership,  that  they 
may  knov/  what  the  church  professes  to  believe,  and  the  reasons 
tor  their  failh,  and  what  will  be  required  of  those  who  unit° 
with  the  church. 

The  Congregational  churches  in  Scotland,  with  few  excep- 
tions, practice  '•  weekly  communion,"  at  the  Lord's  supper 

in  the  admission  of  members,  the  work  of  examination  is  in- 
trusted to  the  pastor  and  ''two  visitors."  who  are  appointed  by 
the  church.  After  satisfying  themselves  of  the  pietv.  and  other 
qualihcations  of  the  candidate  for  church  fellowship,"'they  report 
accordingly  to  the  church  ;  and  the  candidate  ''  is  admitted  af- 
ter exhortation  to  duties. etc.,  and  prayer." 

1  quote  from  a  manuscript  letter  of  Rev  Mr.  Robertson,  for 
thirty  years  pastor  of  a  Consrresrational  church  in  Scotland  I 
am  greatly  indebted  to  this  gentleman,  and  to  Rev.  Mr  Buck- 
ham,  already  referred  to,  for  valuable  information,  respecting 
Congregationalism  in  Great  Britain. 

tit  is  believed  to  be  contrary  to  regular  Concrre<rational  usatre, 

to  dismiss  a  member,  and  recommend  him  "  1o  any  church  wTth 

which  he  may  please  to  unite."     The  church  should  be  spcdfied, 

and  be  known  to  be  in  fellowship  with  the  dismissin^r  d/uicli 

n  a  member  is  about  to  leave  the  neighborhcod  of  the  church 


174  CONGREGATIONALISM. 

churches  are  in  fellowship — that  is,  if  they  recognize 
each  other  as  churches  of  Christ — the  church  vote  to  dis- 
miss their  brother,  and  recommend  him  to  the  church 
specified.— See  Acts    18:  27.  Rom.  16:  1.  2  Cor.  3:  1. 

Until  this  letter  is  presented,  and  the  individual  is  re- 
ceived by  the  church  to  which  the  letter  is  addressed,  he 
remains  a  member  of  the  church  from  which  the  letter 
is  taken,  and  is  subject  to  the  watch  and  discipline  of 
the  same.* 

Any  disregard  of  this  authorized  practice  of  our 
churches  is  considered  an  irregularity,  alike  injurious  to 
the  churches  and  to  the  individuals  concerned. 

It  may  be  proper  to  remark  in  this  connection,  that 
we  suppose  Christ  has  given  his  churches  no  authority 
to  dismiss  any  of  their  members  to  the  world.  Church 
members  have  been  known  to  apply  to  their  pastor  for 
"  a  dismission  from  the  church;"  assigning  as  a  reason, 
perhaps,  their  personal  unfitness  for  church  fellowship ; 
or,  their  dissatisfaction  with  the  sentiments  or  doings  of 
the  church. 

Now,  every  person  about  to  unite  with  a  Congrega- 
tional church  ought  distinctly  to  understand,  that  there 
are  only  two  ways  by  which  a  member  may  become  per- 
manently separated  from  one  of  our  churches;  one  is,  by 
dismission  and  recommendation  to  a  sister  church ;  the 
other  is,  by  exclusion  from  church  fellowship.!     There 

to  which  he  belongs,  and  does  not  know  with  what  church  he 
shall  wish  to  connect  himself,  he  may  take  from  the  pastor,  or 
the  clerk  of  the  church,  a  certificate  ot  his  regular  standing,  and  a 
letter  of  general  introduction  (see  Appendix,  No,  4);  which  will 
secure  for  him,  the  privilege  of  occasional  communion  with  any 
church  which  acknowledges  that  from  which  he  goes,  as  a 
church  of  Christ. 

This,  however,  will  not  supersede  the  necessity  of  a  letter  of 
dismission  and  recommcridalion  to  some  particular  church. — ■ 
This  is  the  doctrine  of  the  Cambridge  Platform,  ch.  13, — Math- 
er's Ratio,  Art.  8.  §  2, 

*  See  Appendix,  No.  5. 

i  By  "exclusion  from  church  fellowship,"  is  meant  both 
excommunication    and    withdrawing    of  fellowship;    between 


teCCLESIASTICAL  PkACTICE.  175 

are  no  private  ways  to  get  in  or  out  of  our  churches. — 
See  PJatf.  ch.  13.  §  7. 

VI.  Dismission  of  a  pastor. 

If,  for  any  sufficient  reason,  it  is  deemed  expedient  to 
dissolve  the  connection  between  a  pastor  and  his  churchy 
the  regular  course  is  as  follows  :  The  pastor  lays  before 
the  church  a  statement  of  his  wishes,  and  his  reasons  for 
the  same  ;  and  requests  the  church  to  unite  with  him  in 
calling  a  council  to  advise  in  the  premises.  If  the  church 
are  unwilling  to  dissolve  the  pastoral  connection,  they 
vote  to  that  effect ;  and  appoint  a  committee  to  confer 
with  their  pastor,  and  to  dissuade  him,  if  possible,  from 
his  purpose. 

If^  however,  the  church  consider  it  expedient  to  com- 
ply with  the  pastor's  request,  they  so  vole ;  and  appoint 
a  committee  to  assist  in  the  selection  and  call  of  a  mutu- 
al council.* 

When  the  council  assemble,  all  the  proceedings  of 
the  parties  are  laid  before  them.  They  examine  the  rea- 
sons assigned  by  the  pastor  for  wishing  a  dismission  from 
his  church,  and  the  grounds  of  concurrence  on  the  part 
of  the  church.  If,  in  view  of  all  the  circumstances,  it  is 
judged  proper  that  the  pastor's  request  should  be  granted, 
the  council  so  vote ;  and  advise  the  church  to  dismiss 
him.  If  the  council  should  deem  the  reasons  in  favor  of 
a  dismission  insufficient,  they  advise  the  church  and  pas- 
tor accordingly. 

A  church  may  vote  upon  a  pastor's  request  for  dismis- 
sion— that  they  will  grant  h,  provided  a  mutual  council 
shall  advise  thereto :  and  thus  supersede  the  necessity  of 
any  further  action  of  their's  after  the  decision  of  the 
council.  This,  perhaps,  is  the  more  common  practice  of 
our  churches. 

which   acts  I   make  a  distinction ;  as  may  be  seen  a  few  pages 


over. 


*  For  the  form  of  a  Letter  Missive,  see  App.  No.  6. 


176  CONGREGATIONALISM. 

It  is,  I  conceive,  irregular  and  improper,  for  a  church 
to  dismiss  its  pastor,  and  then  call  a  council  merely  to 
sanction  its  doings.* 

If  o  church  should  think  the  removal  of  their  pastor  de- 
sirable, a  regular  procedure  would  he,  for  the  deacons,  or 
some  of  the  older  members  of  the  church  to  converse 
freely  and  frankly  with  him,  state  their  convictions,  and 
suggest  to  him  the  expediency  of  asking  a  dismission  from 
the  church.  If  the  pastor  should  decline  so  to  do;  they 
might  then  desire  him  to  call  a  meeting  of  the  church, 
for  the  purpose  of  conferring  together,  and  acting,  should 
it  be  judged  expedient,  in  reference  to  the  matter.  The 
pastor  would,  of  course,  absent  himself  from  such  a  meet- 
ing, unless  he  had  some  special  communication  to  make 
to  the  church;  or,  he  would  retire,  after  having  opened 
it  in  the  usual  form,  and  slated  the  object  of  the  meeting. 

*  It  is  to  be  regretted  that  this  practice  has  found  so  imich  fa- 
vor in  some  sections  of  our  country.  A  church  dismisses  its 
pastor,  with  the  understanding,  that  the  council  which  is  called 
to  ordain  or  install  his  successor,  shall  first,  sanction  the  dismis- 
sion of  the  former  pastor. 

This  practice  is  objectionable:  (1)  On  the  score  of  irregu- 
larity. A  pastor  ordained  by  advice  and  assistance  of  a  coun- 
cil of  neighboring  churches,  is  not  regularly  dismissed  but 
by  similar  advice,  etc.  (2)  The  Congregational  doctrine  re- 
specting the  advisory  power  of  councils  is  disregarded  by 
such  a  procedure.  A  Congregational  council  is  an  advisory 
body,  called  to  assist  a  church  in  deciding  upon  duty.  But 
in  the  case  supposed,  the  council  cannot  act  in  this  capacity  at 
all;  for  the  church  has  already  decided  for  itself,  and  the  sub- 
mission of  the  question  to  a  council  is  an  empty  formality.  (*.3)  It 
encourages  the  practice  of  dissolving  the  pastoral  connection  for 
trivial  causes. 

The  great  argument  for  this  innovation  is,  that  it  saves  trouble 
Now,  the  truth  is,  that  the  more  trouble  there  is  in  effecting  the 
dissolution  of  the  pastoral  connection,  the  less  likely  are  churches 
and  ministers  to  be  hasty  in  forming  or  breaking  these  connec- 
tions. Jt  is  one  of  the  most  serious  evils  of  our  day,  that  church- 
es and  pastors  are  so  continually  breaking  up  tiieir  mutual  rela- 
tions ;  and  anything  which  encourages  this  evil,  ought  to  be 
carefullv  avoided. 


ECCLESIASTICAL  PRACTICE.  177 

The  church  being  left  by  themselves,  would  proceed  to 
discuss  the  subject  before  them:  if  agreed  in  opinion 
they  would  appoint  a  committee  to  lay  before  the  pas- 
tor their  reasons  for  wishing  a  dissolution  of  the  pastoral 
connection  ;  and  request  him  to  unite  with  them  in  call- 
ing a  council  to  consider  the  matter,  and  advise  in  the 
premises.  Should  he  decline  their  offer  of  a  mutuai 
council,  the  church  would  then  be  entitled  to  the  advice 
of  an  ex  parte  council.  The  way  would  thus  be  prepar- 
ed for  an  orderly  adjustment  of  the  business,  upon  Chris- 
tian, and  Congregational  principles.* 

VII.  Church  discipline. 

It  is  a  settled  conviction  of  Congregationalists,  that 
purity  of  faith  and  practice  cannot  be  secured  to  the 
churches,  except  by  the  maintenance  of  strict  and  faith- 
ful Christian  discipline.  The  members  of  our  churches 
are  therefore  pledged  to  watch  over,  to  admonish,  to  re- 
prove, and  to  discipline  each  other,  as  necessity  may  re- 
quire. A  church  that  neglects  this  care  of  its  members 
IS  liable  to  be  dealt  with  by  its  sister  churches  as  a  "  dis- 
orderly walker."     We  regard  the  18th  chapter  of  Mat- 

*  I  regret  to  say,  that  our  churches  are  not  always  so  observ- 
ant p.  the  course  pointed  out  in  the  text,  as  they  should  be. 
JNeither  Congregationahsm  nor  any  other  ism,  hut  barbarism 
countenances  the  practice  of  starving,  or  driving  a  minister 
irom  his  pastoral  chargfe. 

Tiie  practice  of  the  English  and  Scotch  Congregationalists— 
1  call  them  by  this  name,  though,  in  respect  to  alfsuch  mattefH 
as  we  are  now  considering,  they  are  Independents— differs  some- 
what from  that  described  m  the  text.  Councils  are  unknown  to 
them,  either  in  the  settlement  or  dismission  of  their  pastors  A 
pastor  wishing  to  leave  his  field  of  labor,  resigns  his  office  :  the 
church  accepts  his  resignation,  and  thus  the  business  begins  and 
ends  It  IS  however,  a  thing  of  very  rare  occurrence  for  a  Con- 
gregational pastor  in  those  countries  to  leave  his  church  unless 
called  to  another  sphere  of  usefulness.  '<  For  a  minister  to  be 
unsettled  for  any  considerable  time,  would  be  injurious  to  his 
ministerial  reputation."— MS.  Letters. 

12 


178  CONGREGATIONALISM. 

ihew  15 — 18  verses,  as  a  general  directory  respecting  all 
church  discipline  :  "If  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  him  and  thee 
alone  ;  if  he  shall  hear  thee,  thou  hast  gained  thy  brother. 
But  if  he  will  not  hear  thee,  then  take  with  thee  one  or 
two  more,  that  in  the  mouth  of  two  or  three  witnesses 
every  word  may  be  established.  And,  if  he  shall  neglect 
to  hear  them,  tell  it  unto  the  church ;  but  if  he  neglect 
to  hear  the  church,  let  him  be  unto  thee  as  an  heathen 
man  and  a  publican.  Verily  I  say  unto  you,  whatsoever 
ye  shall  bind  on  earth,  shall  be  bound  in  heaven ;  and 
whatsoever  ye  shall  loose  on  earth,  shall  be  loosed  in 
heaven." 

Agreeably  to  these  Divine  directions,  the  regular  course 
of  procedure,  in  case  that  a  church  member  is  believed 
to  be  guilty  of  unchristian  conduct  or  heretical  sentiments, 
is  substantially  this  :  A  brother  who  is  acquainted  with 
the  circumstances  of  the  case,  immediately — and  with- 
out conference  with  any  one — seeks  a  private  interview 
with  the  trespasser  ;  he  tells  him  plainly,  but  with  gentle- 
ness and  kindness  (Gal.  6:  1 )  what  he  has  seen  or  known 
offensive  and  unchristian  in  his  conduct.  If  the  trespas- 
ser acknowledges  his  fault,  and  makes  Christian  satisfac- 
tion, here  the  matter  may  end,  nothing  more  need  be  said 
or  done.  What  shall  constitute  Christian  satisfaction, 
must  depend  upon  circumstances.  If  the  offence  be 
strictly  private — known  only  to  the  complaining  brother, 
a  private  acknowledgement  of  it,  and  a  promise  of  refor- 
mation, would  be  deemed  satisfactory.  If  known  only  to 
a  few  individuals,  and  not  liable  to  greater  notoriety,  a 
confession  to  these  persons  might  be  deemed  sufficient. 
But  if  the  cause  of  complaint  should  be  extensively 
known  ;  the  confession  must  be  public.  This  may  be 
regarded  as  a  general  rule — Confession  and  satisfaction 
should  be  as  public  as  the  offence.  So  said  John  Rob- 
inson ;  so  say  we. 

But,  if  the  offender  refuses  to  give  such  satisfaction, 
the  complainant  then  selects  one  or  two  judicious  and  in- 


ECCLESIASTICAL   PRACTICE.  179 

telligent  brethren,  to  assist  him  in  his  efforts  to  convince 
and  reclaim  the  erring  brother.  If  these  efforts  prove  un- 
availing, a  regular  complaint  is  laid  before  the  church — 
generally,  if  not  always,  in  writing — specifying  the  par- 
ticular charges  against  the  offending  brother,  and  the 
persons  by  whom,  or  the  means  by  which  it  can  be 
proved  ;  and  stating  also,  the  attempts  which  have  been 
made  to  adjust  the  difficulty  privately. 

It  is  considered  entirely  out  of  order  for  a  church  to 
receive  a  complaint  against  one  of  its  members  until  as- 
sured that  "the  private  steps" — as  these  preceding  meas- 
ures are  called — have  been  taken.* 

The  church  being  satisfied  that  this  has  been  done, 
vote  to  examine  the  charges.  Evidence  of  the  truth  of 
these  is  then  called  for.  Witnesses  may  be  introduced 
who  are  not  professors  of  religion,  if  necessary.  If  by 
the  testimony  adduced  the  church  are  convinced  of  the 
guilt  of  the  accused,  they,  by  their  pastor  or  a  committee 
— not  excluding  others — labor  to  convince  the  offender 
of  his  sin,  and  to  induce  him  to  make  Christian  satisfac- 
tion for  his  offence.  These  efforts  being  successful,  he 
is  restored  to  good  standing.  But  if  unsuccessful,  the 
church,  after  suitable  delay,  proceed  to  admonish  him, 
to  suspend  him  from  their  communion,t  or  to  excommu- 

*  Many  churches  make  an  exception  to  this  rule,  in  cases  of 
open  and  notorious  scandal,  etc.  ;  and  receive  a  complaint  before 
private  means  have  been  tried  to  reclaim  the  offender.  The  Cam- 
bridge Platform  admits  of  this  summary  mode  of  proceeding  in 
offences  •'  of  a  more  heinous,  and  criminal  nature,  to  wit,  such 
as  are  condemned  by  the  light  of  nature." — Ch.  14.  §  3. — See 
also,  Mather's  Apology,  p.  97. —Calvin's  Inst.  B.  IV.  Ch.  1'2.  §3, 
(3. — and  Cotton's  Keys,  p.  85.  The  course  pointed  out  in  the  text 
sfeems  to  me,  however,  preferable,  as  a  general  rule,  in  cases  of 
public^  as  well  as  of  private  scandal.  For  one  prominent  reason, 
if  for  no  more,  viz.  That  it  is  better  adapted  to  secure  one  great 
end  of  all  church  discipline — the  reformation  of  the  offender.  Al- 
most any  one  will  be  more  likely  to  be  convinced  of  error,  and 
brought  to  repentance  by  the  kind  and  faithful  efforts  of  a  friend 
in  private,  than  by  a  public  arraignment,  in  the  first  instance, 
before  the  whole  church. 

t  These  measures  may  be  proper,  as  steps  preparatory  to  ex- 


180  CONGREGATIONALISM. 

nicate,  and  cut  him  off  from  all  relation  to,  or  connection 
with  the  church — to  cast  him  out,  as  "  a  heathen  man 
and  a  publican."  The  decision  of  the  church  should  be 
announced  to  the  offender  by  the  pastor  ;  either  by  an  ad- 
dress to  him — recapitulating  the  circumstances  of  the  case, 
and  then  solemnly  pronouncing  his  excision  from  the 
visible  body  of  Christ,  and  exhorting  him  to  repentance, 
and  assuring  him  of  the  readiness  of  Christ  to  forgive  him, 
and  of  the  church  to  receive  him — or  by  a  letter  of  the 
same  general  import,  written  in  the  name  of  the  church. 

If  at  any  future  time  the  excommunicated  person 
should  give  evidence  of  repentance,  he  may  be  restored 
to  the  fellowship  of  the  church,  by  making  a  public  con- 
fession, and  giving  the  church  satisfactory  evidence  of  a 
thorouah  reformation. 

If  the  question  be  asked  :  What  do  Congregational 
churches  regard  as  offences  which  render  one  liable  to 
excommunication  as  a  heathen  man  and  publican?  It 
maybe  answered,  in  genera!  terms:  Whatever  in  doc- 
trine, practice,  or  general  spirit  is  plainly  inconsistent 
with  the  requisitions  of  the  Gospel. 

A  fundamental  principle  in  the  organization  of  our 
churches  is,  that  "none  but  good  people"  should  be 
members  of  them.  Reputed  piety  and  visible  conformi- 
ty to  the  laws  of  Christ's  house  are  indispensable  quali- 
fications for  church  membership.     Whatever,  therefore, 

conununication,  in  order  to  furnish  the  offender  longer  space  for 
reflection  and  repentance  ;  but  never.  1  conceive,  as  punishments, 
which  being  endured,  offset — so  to  speak — the  offence,  and  entitle 
the  sufferer  to  a  restoration  to  church  privileges,  and  to  favor  with  . 
his  brethren.  Christ's  direction  :  "  If  he  neglect  to  hear  the 
church,  let  him  be  unto  thee  as  an  heatlien  man  and  a  publi- 
can"— requires  the  excommunication  of  every  obstinate  offender. 

Mather  devotes  1(5  pages  to  church  discipline,  giving  the  forms 
used  in  admonition,  excommunication,  etc.  He  teaches  the  doc- 
trine above  detailed — Ratio,  Art.  8.  §  2,3.  Such,  too,  is  the  doc- 
trine of  the  Platform.— Ch.  14. 

Cotton's  description  of  this  process  of  church  discipline  in  his 
day  (164.'))  agrees  substantially  with  the  above. —  Way  of  the 
Cbhs.  pp.  89—94. 


ECCLESIASTICAL    PRACTICE.  181 

destroys  the  evidence  of  one's  piety,  or  is  inconsistent 
with  such  conformity,  unfits,  of  course,  that  person  for 
church  fellowship. 

Besides  such  offences  as  affect  a  church  member's 
moral  or  Christian  character,  and  which  are  to  be  treated 
as  above;  there  are  certain  other  irregularities  which  de- 
mand the  notice,  and  if  necessary,  the  disciplinary  labors 
of  the  church.  Among  these  may  be  classed,  all  breach- 
es of  covenant  in  relation  to  matters  not  fundamental. 
If  a  member,  under  the  plea  of  having  changed  his  views 
of  duty,  should  leave  the  church  with  which  he  had  cov- 
enanted to  walk,  and  absenting  himself  from  the  assem- 
blies of  his  Christian  brethren,  should  associate  with  such 
as,  though  not  fundamentally  erroneous,  yet  did  not  re- 
cognize the  body  which  he  had  left,  as  a  Christian 
church  ;  or  which  so  varied  from  what  that  church  deem- 
ed orderly  and  correct  in  sentiment  and  practice,  that  it 
could  not  fully  recognize  it  as  a  church  of  Christ — it 
would  be  the  duty  of  the  church  to  call  their  brother  to 
account ;  and,  if  he  persisted  in  his  course,  without  ex- 
hibiting an  unchristian  spirit,  it  would  be  necessary  for 
the  church  to  "  icithdraw''''  from  him,  as  one  who  "  walk- 
eth  disorderly''''  [aiay.rm,  out  of  his  rank,  or  place — in  an 
irregular  manner),  agreeably  to  2  Tbess.  3:  6,  14.  15. — 
''Now  we  command  you  brethren,  in  the  name  of  our 
Lord  Jesus  Christ,  that  ye  icithdraw  yourselves  from  eve- 
ry brother  that  iccdketh  disorderly,  and  not  after  the  tra- 
dition which  ye  received  of  us.  *  *  *  If  any  man  obey  not 
our  word  by  this  epistle,  note  that  man,  and  have  no  com- 
pany icith  him,  that  he  may  be  ashamed.  Yet,  count  him 
not  as  an  enemy,  but  admonish  him  as  a  brother."* 

VIII.  Discipline  of  pastors. 

Sound  Congregational  principles  subject  every  pastor 
to  the  watch  and  discipline  of  his  church.     This  seems 

*  For  additional  remarks  on  this  topic — the  difference  between 
excommunication  and  the  act  of  withdrawing  fellowship — See 
Appendix,  No.  14. 


182  CONGREGATIONALISM^ 

to  be  taught  by  Paul's  direction  to  the  Colossian  church  ; 
"  Say  to  Archippus,  Take  heed  to  the  ministry  which 
thou  hast  received  in  the  Lord,  that  thou  fulfil  it." — 
Col.  4:  17.  If  a  pastor  becomes  heretical  in  doctrine, 
or  corrupt  in  practice,  we  believe  that  he  should  be  dealt 
with  as  any  other  member  of  the  church  would  be ;  "  on- 
ly with  such  special  terms  of  respect,  and  repetition  of 
address,  as  the  relation  of  a  father  may  call  for."* 

Our  churches,  however,  uniformly  call  for  the  advice 
of  a  council,  before  they  proceed  to  excommunicate  a 
pastor,  xlll  the  preparatory  steps  should  be  taken,  as  in 
the  case  of  a  private  member ;  the  charges  should  be 
proved  before  the  church,  and  the  church  should  vote — 
That  they  are  satisfied  of  the  criminality  of  their  pastor^ 
but,  in  view  of  the  peculiar  importance  and  solemnity  of 
the  business,  will  take  the  advice  of  the  neighboring 
churches  before  proceeding  further. 

The  pastor  is  then  invited  to  unite  with  the  church  in 
calling  a  mutual  council.  If  he  refuses,  the  church  call 
an  ex  parte  council.  This  council — mutual  or  ex  parte, 
as  the  case  may  be — examines  all  the  doings  of  the 
church,  and  hears  all  the  evidence  in  the  case  ;  if  satisfied 
with  the  measures  pursued,  and  of  the  guilt  of  the  pastor, 
they  vote  accordingly.  They  then  proceed  to  depose  the 
unworthy  man  from  the  ministry,  and  advise  the  church 
to  excommunicate  him.  The  church  follow  the  advice 
of  council,  and  thus  terminates  the  melancholy  business. 

It  is  no  doubt  true,  as  the  Platform  maintains  (Chap. 
10.  §  6.)  that  the  "  church  have  'power  according  to  or- 
der"— that  is,  according  to  the  general  principles  on 
which  a  Congregational  church  is  organized — to  remove 
a  pastor  from  office,  without  the  advice  and  direction  of 
a  council ;  though  it  distinctly  speaks  of  the  propriety  of 

*  Cotton  Mather's  Ratio  Discip.  Art.  IX.  §  2.  p.  102.— See  also 
Samuel  Mather's  Apology,  pp  80—85;  and  .Tohn  Cotton's  Keys 
of  the  Kingdom,  pp.  31 ,  32,  41—43. 

The  reader  will  find  this  matter  discussed,  at  some  length,  in 
the  Appendix,  No.  13. 


ECCLESIASTICAL  PRACTICE.  183 

"  the  council  of  other  churches,  where  it  may  be  had,  di- 
recting thereto."  But  the  reason  why  "  the  council  of 
other  churches"  should  direct  thereto,  is  not  because  a 
church  has  not  sufficient  power  to  perform  this  act  of 
necessary  discipline,  as  well  as  every  other ;  but  because, 
having  invited  "  the  council  of  other  churches"  to  advise 
and  assist  in  puting  their  pastor  m^o  office,  and  thus  de- 
clared their  wish  to  be  recognized  as  a  member  of  the 
Congregational  family,  and  to  maintain  fellowship  and 
communion  with  sister  churches — consistency  and  de- 
corum, require  that  the  same  sort  of  advice  and  assistance 
should  be  sought  in  removing  \\\m  from  office.  And  fur- 
thermore, this  course  is  proper,  because  sister  churches 
have  an  interest  and  concern  in  the  removal  from  office 
of  one  who  has  sustained  a  sort  of  official  relationship 
to  them  all. — See  note,  pp.  167 — 169. 

Another  reason  for  the  course  pointed  out,  is,  that  as 
the  business  of  licensing  to  preach  the  gospel,  and  thus 
introducing  into  the  ministerial  office,  is  committed  to 
the  hands  of  the  ministry,  it  is  evidently  proper  that 
the  same  hands  should  be  concerned  in  taking  away 
a  license  to  preach,  and  deposing  from  the  ministry.  If 
it  should  be  said,  that  the  same  body  is  not,  after  all,  em- 
ployed in  deposing  from  the  ministry  which  introduced 
into  the  ministry — the  latter  being'  an  association  of 
clergymen,  and  the  former,  a  council  of  churches;  the 
answer  is  obvious:  every  association  acts  in  the  name  of 
the  whole  ministry,  and  on  behalf  of  all  the  churches,  in 
giving  licenses  to  preach  the  gospel;  so  that  a  council, 
composed  of  ministers  and  lay  delegates,  represents  both 
the  ministry  and  the  churches;  and  is,  therefore,  mani- 
festly the  most  suitable  body  to  act  under  the  circum- 
stances supposed. 

The  propriety  of  the  course  now  urged,  will  appear 
from  this  consideration,  among  others :  If  the  council 
did  not  first  act  decisively  in  the  business,  by  deposing 
the  uriworthy  man  from  the  ministry,  it  might  happen  that 
a  minister  would  be  an  excommunicated  person,  and  still 


184  CONGREGATIONALISM. 

be  an  authorized  preacher  of  the  gospel.  But  on  the 
other  hand,  if  a  council  should  be  called  previously  to 
any  action  of  the  church  in  relation  to  charges  preferred 
against  their  pastor,  it  might  appear  on  examination,  that 
there  were  not  sufficient  grounds  for  complaint  against 
the  pastor.  For  these  reasons,  regular  practice  requires 
the  adoption  of  the  course  prescribed. 

IX.  Who  shall  complain  of  offenders  ? 

Tf  an  offence  he  private,  or  known  only  to  a  very  few 
individuals,  it  has  already  been  remarked,  that  Congre- 
gational usage  requires,  that  one  of  the  persons  privy  to 
the  offence  should  go  privately  to  his  trespassing  brother. 
It  is  a  great  irregularity  to  communicate  the  affair  to  any 
one  previously  unacquainted  with  the  circumstances, 
unless  it  be  a  case  of  such  difficulty  as  requires  advice. 
This  course  we  conceive  to  be  required  by  Christ's  di- 
rections, Matt.  5:  23,  24;  "  If  thou  bring  thy  gift  to  the 
altar,  and  there  rememberest  that  thy  brother  hath  aught 
against  thee,  leave  there  thy  gift  before  the  altar,  and  go 
thy  way ;  first  be  reconciled  to  thy  brother,  and  then 
come  and  offer  thy  gift."  By  parity  of  reasoning — if 
thou  bring  thy  gift  to  the  altar,  and  there  rememberest 
that  thou  hast  aught  against  thy  brother,  leave  there  thy 
gift  before  the  altar  and  go  thy  way;  first  be  reconciled 
to  thy  brother,  etc. 

But,  suppose  the  offence  be  one  of  public  notoriety ; 
who  then  shall  take  the  step  first  ?  Generally,  one  of  the 
deacons  of  the  church,  or  someone  of  the  more  aged  and 
experienced  brethren.  There  may  be  prudential  reasons 
for  preferring  one  brotlier  to  another  in  a  given  case,  as 
the  person  to  take  the  "  first  step"  with  an  offender. 
These  reasons  should  be  allowed  their  full  weight.  But, 
\{i\\Qmost  suitable  person  will  not  commence  this  im- 
portant work,  this  will  not  excuse  another  from  under- 
taking it, — yea,  the  least  suitable  person  in  the  church. 
All  are  equally  bound  by  their  own  covenant  engagements 


ECCLESIASTICAL  PRACTICE.  185 

to  discharge  this  duty  ;  and  if  one,  or  ten,  or  one  hundred 
neglect  it,  this  will  nor  cancel  the  obligations  of  the  oth- 
ers. The  business  must  be  attended  to,  or  the  whole 
church  are  made  partakers  of  the  sin  of  the  offender. 

It  is  deemed  important,  generally,  that  some  time 
should  elapse  between  the  several  steps  of  discipline,  in 
order  that  the  offender  may  have  opportunity  for  reflec- 
tion, before  the  ultimate  appeal  is  made  to  the  church. 
It  may  be  proper  in  some  cases,  to  repeat  the  private 
steps;  perhaps,  even  several  times,  before  the  complaint 
is  lodged  with  the  church.  Every  case  that  can  be  ad- 
justed without  telling  it  to  the  church,  should  be;  and 
many  cases  may  be,  if  judicious,  and  persevering,  and 
Christian  efforts  are  made  for  this  purpose. 

X.  Discipline  of  sister  churches. 

It  has  already  been  remarked,  that  though  Congrega- 
tional churches  are  independent  of  each  other  in  respect 
to  all  their  internal  arrangements  and  management,  yet, 
every  church  regards  itself  as  a  part  of  a  great  family, 
each  member  of  which  has  a  common  interest  in  the 
welfare  of  every  other  branch,  and  holds  itself  bound  to 
give  account  of  its  doings  to  the  family  whenever  desired. 

A  prominent  design  in  changing  the  name  of  our  de- 
nomination, from  Indfpendents  to  Congrcgationalisfs,* 
was  to  avoid  the  imputation,  that  our  churches  were 
united  by  no  common  bond ;  and  that  they  refused  to 
give  to  each  other  any  account  of  their  faith  or  practice. 
Hence  the  Platform  says:  "The  term  independent  we 
approve  not;"t  and  makes  provision  for  the  discipline  of 
churches  as  well  as  individual  members.} 

An  orderly  procedure  in  case  a  church  has  reason  to 
think  a  sister  church   unsound  in  doctrine,  lax  in  disci- 

*  John    Cotton,  probahlj^  gave   us  this  name.     He,  at  least,  is 
the  first  writer,  so  I'ar  as  my  reading  goes,  who  uses  the  term. 
t  Chap.  2.  §  5. 
1  See  ch.  15,  also  Mather's  Ratio,  Art.  IX. 


186  CONGREGATIONALISM. 

pline,  or  corrupt  in  practice,  would  be — to  choose  a 
committee,  to  visit  and  converse  with  the  officers  of  the 
suspected  church.  If  they  could  satisfy  the  visiting  com- 
mittee that  their  fears  were  groundless,  the  state  of  the 
case  would  be  reported  to  the  inquiring  church,  and  there 
the  matter  would  rest.  But  if  the  committee  could  not 
obtain  satisfaction,  on  reporting  this  to  the  brethren, 
the  church  would  vote  to  call  on  one  or  more  neighbor- 
ing churches  to  unite  in  the  labor.  These  united  com- 
mittees failing  to  obtain  satisfaction,  the  several  churches 
to  which  they  belonged  would  propose  a  council  of 
churches  (not  including  themselves)  to  whom  the  whole 
business  should  be  submitted.  This  mutual  council  hav- 
ing heard  the  statements  of  both  parties — the  churches 
complaining  and  the  church  complained  of — would  give 
their  opinion,  whether  there  was  sufficient  ground  of 
complaint  against  the  accused  church  to  warrant  sister 
churches  in  withdrawing  fellowship  from  it.  If  they  be- 
lieved that  there  was,  they  would  vote  to  that  effect ;  and 
recommend  to  all  Congregational  churches  to  withdraw 
fellowship  from  the  erring  member  of  the  family,  lest  they 
should  become  partakers  in  other  men's  sins. 

It  would  then  be  in  order  for  individual  churches  to 
act  upon  the  advice  of  the  council.  This  being  accept- 
ed and  adopted,  the  offender  would  no  longer  be  regarded 
as  a  sister  of  the  great  family  of  Congregational  churches  ; 
its  pastor  would  not  be  recognized  as  a  minister  of  the 
Lord  Jesus;  its  members  would  not  be  received  to  per- 
manent, or  even  occasional  communion;  and  any  church 
recognizing  them  as  a  church  of  Christ,  would  be  con- 
sidered as  walking  disorderly — as  contenancing  the  er- 
rors and  sins  of  the  offending  member — and  would  ex- 
pose itself  to  be  dealt  with  accordingly. 

But,  in  case  the  pastor  or  any  members  of  the  offend- 
ing church  should  satisfy  the  council,  or  the  committees 
of  the  churches,  that  they  did  not  approve  of,  or  counte- 
nance the  conduct  of  the  majority  of  the  church  with 
which  they  were  connected,  such  pastor  or  dissenting 


ECCLESIASTICAL  PRACTICE.  187 

members  would  not  be  included  in  the  act  of  exclusion 
from  fellowship  lo  which  the  majority  of  the  church  were 
subjected ;  though  they  would  be  expected  to  use  their 
utmost  endeavors  to  reclaim  their  erring  brethren  ;  and 
if,  after  due  trial,  they  failed  in  their  efforts,  to  renounce 
all  connection  with  them,  and  to  unite  with  some  other 
Congregational  church.  The  remarks  in  the  preface  to 
the  Platform,  upon  this  topic — the  removal  of  individuals 
from  corrupt  churches — deserve  careful  consideration. 

In  all  this,  however,  Congregational  churches  assume 
no  right  nor  power  to  disband  and  dissolve  churches; 
or  to  interfere  with  the  right  and  privilege  of  churches 
to  order  their  affairs  as  may  ^eem  to  them  most  accor- 
dant with  the  truth.  They  simply  assert  their  own  ri^ht 
to  say  with  whom  they  will  hold  communion,  and  with 
whom  they  can  walk  as  sister  churches.  The  body 
from  which  they  have  thus  withdrawn  fellowship  still  re- 
mains, for  aught  that  they  can  say  or  do — a  church,  if  any 
are  disposed  so  to  regard  it.  The  churches  withdrawing, 
wash  their  hands  of  the  errors  and  corruption  complained 
of.  To  their  own  master,  the  erring  are  left  to  stand  or 
fall.* 

XL  Miscellaneous  matters. 

Under  this  general  head  1  shall  mention  several  mat- 
ters which  are  of  a  mixed  character,  scarcely  belonging 
to  the  Ecclesiastical  Practice  of  Congregationlists,  and 
yet  illustrative  of  the  peculiarities  of  the  denomination. 

The  "  way  of  Congregational  churches,"  in  relation 


*  S.  Mather  gives  a  particular  account  of  these  matters,  and 
defends  this  method  of  proceeding.— pp.  ]3:3,  KM.  So  does  Mr. 
Upham,  in  his  XX  Chap.  The  reader  will  find  the  usages  of 
our  churches  more  fully  detailed  by  Prof.  Upham,  in  his  Ratio, 
than  the  plan  of  this  work  allows.  Mr.  Mitchell,  in  his  Guide 
to  the  N.  E.  Chhs.  has  an  excellent  chapter  on  church  disci- 
pline. Though  constrained  to  differ  from  this  brother  on  some- 
points  of  church  polity,  yet  I  esteem  his  "  Guide'  a  work  of 
much  practical  excellence. 


188  CONGREGATIONALISM. 

to  the  more  important  matters  of  ecclesiastical  usage,  has 
now  been  considered.  Those  points  only  have  been 
touched  upon,  in  which  there  is  a  very  general,  if  not 
uniform  agreement  among  consistent  and  intelligent  Con- 
gregationalists.  In  respect  to  various  other  things  of 
minor  importance,  there  is  some  diversity  of  practice  in 
the  denomination:  as,  for  example,  respecting 

The  Method  of  Raising  the  Salary  of  3Iimsters. 

Some  societies  do  this  by  levying  a  tax  on  property; 
others,  by  taxing  pews;  some,  by  weekly  contributions 
from  the  congregation;  others,  by  voluntary  subscrip- 
tions, running  indefinitely,  or  for  a  term  of  years;  others 
still,  by  voluntary  contributions  of  provisions,  and  cloth- 
ing, and  fuel,  to  a  fixed  amount.  Some  churches  are 
the  owners,  in  common,  of  their  meeting-house  ;*  and 
raise  a  part,  at  least,  of  their  pastor's  salary,  by  the  year- 
ly sale  or  lease  of  the  pews.  Some  few — to  their  injury 
— have  funds  sufficient  to  support  their  pastors.  A  mul- 
titude are  so  poor  that  they  feel  unable  to  do  more  than 
raise  a  part  of  their  pastor's  salary,  depending  on  yearly 
grants  from  our  Home  Missionary  societies  to  make  up 
the  deficiency. t 

*  Mather,  in  his  Ratio  Disopltriae,  takes  pains  to  tell  his  read- 
ers that.  "A  Meeting-housf.  is  the  term  most  commonly  used 
by  the  JVew- English  Christians." 

t  A  diversity  of  practice  and  opinion  respecting  the  best  metii- 
od  of  raising  a  minister's  salary  seems  anciently  to  have  pre- 
vailed. 

Some  of  the  fathers  of  the  New  England  churches  maintained, 
that  the  pastor's  salary  should  be  raised  by  voluntary  contribu- 
tions, ^^  laid  by,'' '^^  not  contributed  '-on  the  first  day  of  the 
week;"  agreeably  to  1  Cor.  16:  2.  "Upon  the  first  day  of  the 
week  let  every  one  of  you  lay  by  him  in  store,  as  God  hath  pros- 
pered him,"  etc.  The  famous  Jolin  Cotton  insisted  that  this 
was  the  only  proper  way  to  raise  a  minister's  salary. 

Thomas  Hooker,  in  his  <' Survey  of  the  Summe  of  Church 
Discipline,"  devotes  several  pages  to  the  discussion  of  this  ques- 
tion.—  See  Part  11.  pp.  27 — :^2.  The  differing  views  of  good 
men  in  his  day  are  thus  summarily  expressed  by  Hooker  : 


ECCLESIASTICAL   PRACTICE.  189 

But  in  all  cases,  a  Congregational  pastor  has  a  stipu- 
lated salary;  and  this  is  generally  fixed  at  the  lowest 
sum  that  will  afford  him  a  respectable  maintenance.  The 
practice  of  our  churches  is  believed  to  be  nearly  uni- 
form in  this  last  particular.  If  it  be  not  a  fundamental 
doctrine  of  the  denomination — as  it  is  said  to  have  been 
of  some  of  the  early  dissenters  from  the  Papal  hierarchy 
— that  their  pastors  shall  be  poor  ;  certain  it  is,  that  the 
general  j^rac^/fc  of  Congregational  churches,  very  effec- 
tually accomplishes  this  end.  It  is  presumed  that  in 
New  England,  the  salaries  of  the  Congregational  clergy 
will  not  average  five  hundred  dollars  a  year  :  multitudes 
of  them  do  not  receive  the  value  of  three  hundred  dollars 
in  money.  That  minister  cannot  be  considered  a  bad 
economist,  who  can  support  a  family,  keep  "  a  bishop's 
table,"  and  meet  the  numerous  calls  for  charity,  with  a 
yearly  stipend  of  five  hundred  dollars. 

The  provision  made  for  the  support  of  the  early  Con- 
gregational ministers  of  New  England,  was  nominally 
less  than  the  average  of  modern  salaries;  but  really 
much  better.     In  nearly  every  country  parish — and  there 


'<  Some  conceive  (the  Lord's  treasury  being  committed  to  the 
deacons,  for  the  supply  of  all  tables  of  officers,  and  the  tables  of 
the  poor,  both  its  own  and  others,)  that  this  treasury  should  be 
furnished  every  Lord's  day,  by  the  free-will  oiFerings  of  the  as- 
sembly, every  one  casting  into  [it]  as  God  hath  blessed  him. — 
1  Cor.  16:  1/2,  3.  They  also  conceive  this  rule  of  Gal.  G:  6, 
may  be  attended  in  this  way,  every  one  bringing  in  of  all  the 
good  things  in  a  proportionable  valve,  as  may  suit  tlie  occasion 
of  the  church.  Others  again  conceive,  that  the  maintenance 
mentioned  in  the  foregoing  plan  cannot  he  fully  raised  by  a  trea- 
sury common  to  the  poor  and  to  ministers,  nor  can  it  be  gather- 
ed upon  the  Sabbath  day." — Survey,  P.  11.  p.  30. 

To  this  plan  of  raising  the  minister's  support  by  contributions 
on  the  Sabbath,  etc  ,  Hooker  mentions  several  objections.  And 
it  is  not  unlikely  that  these,  and  like  objections  induced  a  gra- 
dual discontinuance  of  the  method  ;  for,  wlien  Cotton  Mather 
published  his  Ratio  Disciplinae  Fratrum  Nov-Anglorum  (17Ji6), 
the  salary  of  our  ministers  was  generally  raised  by  a  tax  on  ail 
the  inhabitants  of  a  parish — See  Ratio,  pp,20,2L 


190  CONGREGATIONALISM. 

were  few  others,  in  those  days — every  pastor  was  fur- 
nished with  *'  a  lot  of  land ;"  which,  with  tolerable  hus* 
bandry,  furnished  a  support  for  his  family.  His  salary, 
whether  much  or  little,  was  generally  an  addition  to  what 
was  indispensable  to  the  comfortable  support  of  his  family, 
and  went  for  the  purchase  of  books,  the  education  of  his 
children,  and  in  some  instances,  became  an  accumulating 
fund  for  his  family  after  his  decease.* 

*  1  must  be  allowed  to  say  a  few  words,  in  this  connection,  up- 
on tlie  prevalent  notion,  that  whatever  is  paid  for  the  support  of 
a  minister  is  a  gratuity — something  for  which  he  has  no  claim, 
and  which,  being  a  workjof  supererogation,  entitles  the  parishio- 
ner to  special  conunendation,  and  lays  the  minister  under  special 
obligations.  ]f  the  eye  of  such  a  reasoner  should  ever  look  up- 
on this  note,  1  would  ask  him  :  Do  you  consider  what  you  pay 
the  mechanic  or  day-laborer  whom  you  employ,  a  gratuity?  Do 
you  think  that  the  law3'er,the  physician,  the  schoolmaster,  who 
serve  you  in  their  respective  callings,  have  no  claim  on  you 
for  their  services?  Or,  that  th(j  care  of  your  property,  health, 
and  mind,  are  more  important  than  the  care  of  your  soul  ?  Js  it 
more  necessary  that  your  field  should  be  plowed,  or  your  house 
or  your  furniture  repaired,  than  that  you  should  be  taught  the 
way  of  salvation  ;  and  in  the  hour  of  sickness  and  death,  have 
some  one  to  instruct  you  and  your  family,  and  administer  to  you 
the  consolations  of  the  Gospel,  and  the  rites  of  religion  ?  W 
you  and  3'our  family  wish  to  live  and  die  as  do  the  heathen  ;  so 
be  it.  If  you  never,  in  any  way,  claim  or  enjoy  the  services  of 
a  clergyman,  he  certainly  will  not  set  up  any  claim  upon  you 
for  support.  But  if  you  regard  the  observance  of  the  Sabbath, 
and  the  maintenance  of  the  public  and  social  rites  of  religion  as 
necessary  to  the  comfort  and  welfare  ofj'ourself  and  family,  and 
ihe  community  at  large;  upon  what  principle  can  you  refuse 
your  aid  in  supporting  a  minister? 

If  he,  after  years  oflaborious  and  expensive  preparation  for  his 
duties,  devotes  his  whole  time  to  the  labors  which  you  and  oth- 
ers require  at  his  hands,  there  is  no  principle  of  law  or  equity 
on  which  you  can  refuse  your  proportion  of  his  support.  And 
what  you  pay  him  is  no  more  a  gift  than  what  you  pay  your  phy- 
sician, or  your  school-master,  your  mechanics,  or  your  da}-- 
laborer. 

To  such  persons  as  are  disposed  to  plead  the  frecncss  of  salva- 
tion, and  the  example  of  Christ  and  his  apostles,  as  reasons  for 
not  contributing  towards  the  support  of  those  who  preach  the 
Gospel,  1  would  commcud  a  careful  examination  of  the  follow- 


ECCLESIASTICAL  PRACTICE.  191 

Continuance  of  the  Pastoral  Connection. 

The  theoretical  practice  of  our  churches  (if  I  may  be 
allowed  such  an  expression)  is  now,  as  of  old,  to  ordain  a 
pastor  for  life:  but,  the  understanding  has  come  to  be 
very  general,  that  the  connection  between  a  pastor  and 
his  flock  will  be  short-lived. 

The  denomination,  however,  are  beginning  to  feel  the 
evils  of  these  temporary  arrangements ;  and  are  more 
disposed,  of  late,  to  return  to  the  good  old  way  in  which 
their  fathers  walked  ;  and  to  give  greater  permanency  to 
the  connection  between  a  pastor  and  his  church. 

Solemnization  of  Marriage. 

The  first  settlers  of  New  England,  in  their  hatred  of 
Popery  and  Prelacy,  were  disposed  to  commit  the  work 
of  solemnizing  marriages  exclusively  to  the  civil  magis- 
trate.* At  first,  the  magistrate  performed  all — even  the 
devotional  parts  of  the  service.  After  a  while,  the  pastor 
of  the  church,  when  present  at  the  marriage,  was  called 
upon  to  offer  one  or  both  of  the  prayers.  And  finally, 
the  business  of  solemnizing  marriages  was  left  chiefly 
with  the  pastors.     So  it  remains  to  this  day. 

We  have  no  prescribed  form  for  solemnizing  marriage. 
Every  pastor  consults  his  own  taste  and  judgment.  The 
ceremony  commences,  generally,  with  prayer  ;  in  which 

ing  passages  of  Scripture  : — Numb  35: 1 — 8  compared  with  Lev. 
25:3:2—34.  Dent.  12:  19.  J4:  27.  10:  J6,17.  lb:'l— 8.  2Chron. 
31:1—10.  i\eh.  13:10,11.  Ezek.44:  15— 31. 

The  above  references  will  show  what  care  was  taken  of  the 
ministers  of  religion  under  the  Law.  The  following  will  show 
that  the  Gospel  is  no  less  explicit  in  recognizing  the  principle, 
that  they  who  labor  about  holy  things  should  be  supported  by 
tiiose  for  whom  they  labor;  or,  that  -'the  workman  is  worthy  of 
hismeat:"  Matt.  lU:  9,  10.  Luke8:l— 3.  1  Cor.  9: 1—14.  Gal. 
6:  G.   Fhil   4:  10—18.   1  Tim.  5:  17,  18. 

*  See  John  Robinsons  remarks.  Hist,  of  Cong.  pp.  349.  350 ; 
also  Mather's  Ratio,  pp.  111—117. 


192  CONGREGATIONALISM. 

God — the  Former  of  our  bodies  and  the  Father  of  our 
spirits,  who  in  the  beginning  created  man  male  and  fe- 
male— is  adored,  and  his  presence  and  assistance  in- 
voked. The  parties  are  then  directed  to  join  hands. 
This  being  done,  the  minister  addresses,  first,  the  man, 
to  this  effect : 

"The  person  whom  you  now  take  by  the  hand,  you 
take  to  be  your  wedded  wife;  depending  on  the  grace  of 
heaven,  you  promise  to  love  her,  to  honor  her,  to  support 
her,  *  *  *  so  long  as  you  live  both  together  in  this 
world.  This  promise  you  make  as  in  the  presence  of  God, 
and  before  these  witnesses." 

And  then  the  woman: 

"  The  person  whom  yon  now  take  by  the  hand,  you 
take  to  be  your  wedded  husband ;  with  dependence  on 
the  grace  of  heaven,  you  promise  to  love  him,  to  honor 
him,  to  obey  him,  *  *  *  so  long  as  you  both  live  to- 
gether in  this  world.  This  promise  you  make  as  in  the 
presence  of  the  great  God  and  these  witnesses."  * 

A  consent  to  this  covenant  being  in  some  way  signi- 
fied, the  minister  adds: 

I  then  declare  you  to  be  husband  and  wife  ;  married 
according  to  the  laws  of  this  State ;  and,  so  far  as  I  know, 
in  accordance  with  the  will  of  God. 

Then  follows  either  a  nuptial  benediction,  or  a  set 
prayer,  invoking  the  blessing  of  God  upon  the  newly 
married  pair — upon  their  basket  and  their  store,  upon 
their  outgoings  and  their  incomings,  upon  their  bodies 
and  their  souls,  for  time  and  eternity. 

Thus  were  marriages  celebrated  among  Congregation- 
alists  in  the  days  of  Cotton  Mather,  and  thus  are  they 
now.t 

*  I  quote  from  the  formula  given  by  Cotton  Mather,  in  172(3. 
—  Ratio  Discip.  pp.  114 — 11 'i. 

t  is  it  proper  for  a  pastor  to  solemnize  a  marria<re  when  the 
parties  have  not  been  '  published'  agreeably  to  law  ?  I  conceive 
that,  under  ordinary  circumstances,  it  is  not.  Not  if  the  parties 
are  of  age,  and  the  near  relatives  arc  present  and  give  their  con- 


ECCLESIASTICAL   PRACTICE.  193* 


Funerals, 

The  same  may  be  said  of  funerals,  as  of  marriages : 
we  have  no  set  form  of  service.  Our  religious  rites  vary 
accordinff  to  circumstances,  and  in  different  sections  of 
the  country. 

In  our  cities  and  large  towns,  where  funerals  are  fre- 
quent, a  single  prayer  usually  constitutes  the  whole  bu- 
rial service. 

In  our  country  parishes,  an  address  to  the  company 
collected  is  common.  And  in  some  sections,  a  sermon 
is  almost  uniformly  preached  on  the  occasion,  accompa- 
nied with  prayer  and  singing. 

Public   Worship, 

Having  no  Liturgy,  our  method  of  conducting  public 
worship  has  never  been  entirely  uniform.  John  Cotton 
describes  the  usual  services  of  the  Sabbath  in  his  day, 
(1645)  thus:  "  First,  we  make  *  prayers,  and  interces- 
sions, and  thanksgivings  for  ourselves  and  for  all  men.' 
*  *  *  After  prayer,  either  the  pastor  or  teacher  readeth 
a  chapter  in  the  Bible  and  expoundeth  it,  giving  the 
sense,  to  cause  *  the  people  to  understand  the  reading.' 
And  in  sundry  churches,  the  other — whether  pastor  or 

sent  to  the  marriage.  And  for  this  simple  reason,  if  for  no  other  : 
that  where  the  laws  of  the  state  require  the  intention  of  mar- 
riage to  be  published,  and  a  certificate  from  the  town  clerk 
that  this  requisition  has  been  complied  with,  to  be  furnished — 
it  is  a  violation  of  the  law,  for  any  clergyman  to  solemnize  a 
marriage,  knowing  that  these  things  have  not  been  regarded  by 
the  parties.  And  it  is  noi  for  us  to  say — the  law  is  a  bad  one, 
or  the  law  was  made  for  minors.  The  law  is  plain  and  explicit; 
it  makes  no  reserves  nor  exceptions  ;  and  it  is  our  duty  to  obey 
it,  as  peaceable  and  faithful  citizens,  and  consistent  Christians  : 
for  every  Christian  is  bound  to  regard  all  the  laws  of  the  land  in 
which  he  lives,  so  far  as  these  do  not  conflict  with  the  law  of 
God,  nor  interfere  with  the  requisitions  of  his  Word.  This  is 
plainly  taught  in  such  passages  as  Rom.  12:  1 — 7.  1  Fet.  2: 13 — 
15. 

13 


194  CONGREGATIONALISM. 


« 


teacher — who  expoundeth  not,  he  preacheth  the  Word. 
*  *  *  Before  sermon,  and  many  times  after,  we  sing  a 
psalm.  *  *  *  In  the  afternoon,  after  public  prayer,  *  * 
and  the  Word  read  and  expounded  by  them  who  preach- 
ed in  the  morning,  *  *  *  and  the  sacrament  of  baptism 
administered,  if  any  of  the  church  do  offer  their  children 
thereunto ;  the  deacons  *  *  *  do  call  upon  the  people : 
That  as  God  hath  prospered  them  and  made  their  hearts 
willing,  there  is  now  time  left  for  contribution.  *  *  *  * 
After  the  contribution  is  ended,  the  time  is  taken  up,  in 
sundry  churches,  in  the  trial  and  admission  of  *  *  *  mem- 
bers into  the  church  ;  *  *  *  and  so,  after  a  psalm  of 
praise  to  God,  with  thanksgiving,  and  prayer  to  God  for 
a  blessing  upon  all  the  ordinances  administered  that  day, 
and  a  blessing  pronounced  upon  the  people,  the  assem- 
bly is  dismissed."* 

In  the  days  of  Cotton  Mather,  (1726)  the  services  of 
the  morning  of  the  Lord's  day  were  generally  commenc- 
ed— after  reading  the  *'  bills,"  or  requests  for  prayers 
from  the  sick,  afflicted,  etc.  etc. — with  a  long  prayer  : 
then  followed  singing;  next  came  the  sermon — ^^gene- 
rally limited  unto  about  an  hour ;"  this  was  followed  by 
a  short,  concluding  prayer.  In  some  congregations  sing- 
ing followed  the  last  prayer,  "  at  least  in  the  afternoon." 
**  And  in  some  of  the  congregations  they  [had]  also  in 
the  afternoon  *  *  *  a  collection,  according  to  apostolic 
direction.  1  Cor.  16:  2." 

*'  The  pastor  dismissed  the  congregation  with  pro- 
nouncing a  Benediction. "t 

Modern  practice  varies  a  little  from  the  above. 

The  more  common  method,  perhaps,  of  conducting 
public  worship  among  us  now,  is,  to  begin  the  morning 
exercises  with  a  short  prayer,  or  invocation  ;  followed  by 
the  reading  of  the  Scriptures,  sometimes  accompanied 
with  brief  explanatory  remarks :   then  follows  singing; 

••  Way  of  the  Cong.  Chlis.  pp.  66—70. 
t  Mather's  Ratio,  Art.  ill. 


ECCLESIASTICAL  PRACTICE.  195 

then  come  the  requests  for  prayers,  and  the  long  prayer ; 
then  singing  again  ;  then  sermon — not  quite  so  long  as 
of  yore — followed  by  a  short  prayer  and  the  benediction. 

In  the  afternoon,  the  services  are  introduced  by  sing- 
ing ;  after  this,  prayer — singing  again — sermon — prayer 
— singing — and  the  benediction.  Some  pastors  read  the 
Scriptures  both  forenoon  and  afternoon. 

Our  fathers  were  not  entirely  agreed  about  the  propri- 
ety of  reading  the  Scriptures,  as  a  part  of  public  worship, 
unless  accompanied  with  exposition  ;  some  calling  sim- 
ple reading — "  dumb  reading.''''  Others,  however,  ap- 
proved of  it,  and  practised  accordingly  ;  prefacing  the 
reading,  as  in  these  days,  with  a  short  prayer  or  invoca- 
tion. John  Cotton  approved,  and  pursued  this  latter 
course. 

In  their  general  method  of  conducting  public  worship, 
our  churches  are  believed  to  conform  essentially  to  the 
primitive  practice.*  As  to  the  slight  variations  in  dif- 
ferent churches,  we  regard  them  as  no  wise  objectiona- 
ble. In  the  early  age  of  the  Christian  Church,  even  af- 
ter the  introduction  of  Liturgies — which  occurred  "  af- 
ter the  decay  of  the  gifts  of  the  first  primitive  church, "t 
• — each  bishop  seems  to  have  been  left  to  form  such  an 
order  of  public  service  as  seemed  best  in  his  own  eyes 
and  that  of  his  church.     And  even  the  English  Church 

.  .  .       ^ 

knew  nothing  of  strict  and  entire  uniformity  in  the  order 
of  her  worship  until  after  the  Reformation  :  and  well 
would  it  have  been  for  her  if  her  Reformers  had  been  as 
wise,  in  this  particular,  as  the  Pope.| 

Associations  of  Ministers. 

It  has  long  been  the  practice  of  Congregational  minis- 
ters residing  within  convenient  distances  of  each  other, 

*  See  extract  from  Justin  Martyr,  in  this  work,  ante  pp.  136 
—138. 

t  Stillingfleet's  Irenicum,  p.  238. 

X  See  deal's  Hist.  Pur.  Vol.  I.  pp.  96,  97.  Mosheim,  Vol.  1. 
pp.  86,  413.  n.  1,  3d  ed.  Hist.  Cong.  pp.  205—208. 


196  CONGREGATIONALISM* 

to  associate  together,  for  personal  improvement,  for  the 
cultivation  of  brotherly  kindness,  and  to  assist  each  other 
by  council  and  advice,  in  discharging  parochial  and  min^ 
isterial  duties. 

These  Associations  are  mentioned  by  Cotton  Mather, 
as  things  '^jjroposed,^^  though  "not  yet"  [in  1726]  in  all 
regards  universally  complied  withal."  * 

"The  Heads  of  Agreement"  between  the  Congrega- 
tional and  Presbyterian  churches  in  England,  (1692,) 
recoornize  the  importance  of  such  associations. — Ch.  IV. 
Art.°l. 

It  is  now  believed  to  be  nearly  or  quite  universal  for 
our  ministers  to  meet  together,  as  often  as  once  in  three 
months,  for  the  purposes  above  specified.  And  these 
meetings  are  regarded  as  most  important  helps  to  pasto- 
ral usefulness  and  ministerial  improvement. 

On  such  occasions  exegetical  and  critical  essays  on 
difficult  passages  of  Scripture  are  exhibited — recitations 
from  the  Greek  and  Hebrew  text  are  attended  to — ser- 
mons and  plans  of  sermons  are  submitted  for  criticism — 
and  questions  of  practical  importance  respecting  church 
discipline,  pastoral  duties,  and  the  best  means  for  promo- 
ting the  religious  improvement  of  the  people  under  their 
care  are  discussed.  The  excercises  which  require  prep- 
aration are  assigned  at  a  previous  meeting.  The  advan- 
tages of  such  associations  are  manifold  and  obvious. 

County  Conferences. 

These  are  usually  composed  of  the  pastors  and  dele- 
gates of  all  the  Congregational  churches  of  a  county,  if 
not  too  large.  They  meet  once  or  twice  a  year,  in  difTer- 
ent  parts  of  the  county,  to  hear  accounts  of  the  state  of 
religion  in  each  church  and  society,  to  consult  together 
for  the  general  good,  and  to  stir  up  each  other's  minds 
"  by  way  of  remembrance."     They  afford  seasons  of  great 

*  Ratio  Discip.  pp  179—181. 


ECCLESIASTICAL  PRACTICE-  \9t 

religious  interest  and  improvement.  They  are  generally 
attended  by  large  numbers  of  the  brethren  of  the  different 
churches,  and  also  by  delegates  from  corresponding  bo- 
dies in  other  counties,  and  by  the  representatives  of  the 
different  benevolent  Societies. 

General  Meetings  of  Pastors  and  Churches. 

As  a  bond  of  Christian  union,  and  as  a  means  of  reli- 
gious encouragement  and  improvement,  our  denomination 
have  long  practised  the  holding  of  stated  general  meet- 
ings of  pastors,  or  of  pastors  and  delegates  from  the 
churches. 

These  bodies,  though  designed  for  the  same  general 
purposes,  and  essentially  alike,  are  known  by  different 
names  :  as,  Conferences,  Associations,  Conventions,  Con- 
sociations. 

They  usually  include  either  all  the  pastors  of  a  state,  or 
their  representatives.  They  sometimes  embrace,  with 
the  pastors,  lay  representatives  of  the  churches ;  a  plan 
most  perfectly  in  accordance  with  the  spirit  of  Congrega- 
tionalism. These  meetings  are  attended  by  representa- 
tives from  corresponding  bodies  in  other  states,  by  dele- 
gates from  the  General  Assemblies  of  the  Presbyterian 
churches,  and  by  the  agents  of  the  great  charitable  and 
benevolent  Institutions  of  the  country. 

At  these  meetings,  the  statistics  of  each  Congregational 
church  in  the  state  are  given  ;  e.  g.  the  additions — re- 
movals, by  death,  dismission,  or  excommunication — bap- 
tisms— charitable  contributions,  etc  ;  also  any  facts  of  in- 
terest connected  with  the  religious  history  of  any  of  the 
churches.  Thus  a  complete  view  is  obtained  of  the  con- 
dition and  prospects  of  the  entire  denomination  through- 
out the  state. 

From  the  representatives  of  corresponding  bodies,  a 
general  view  of  the  churches  within  their  respective  bounds 
is  expected. 

From  the  agents  of  the  various  benevolent  societies, 


198  CONGREGATIONALISlVf^ 

and  from  the  annual  reports,  etc.  of  the  secretaries  of  the 
several  state  societies  which  hold  their  anniversaries  in 
connection  with  the  meeting  of  the  General  Conference, 
Association,  or  Convention — we  are  able  to  learn  the 
condition,  wants,  and  prospects  of  our  country  at  large, 
and  of  the  world. 

These  general  associations  etc.  claim  no  legislative  nor 
judicial  authority.  The  end  of  their  existence  is,  to  pro- 
mote vital  godliness  in  the  denomination,  and  to  preserve 
unbroken  the  ties  of  religious  and  denominational  sym- 
pathy and  union  among  all  the  branches  of  the  Congre- 
gational family. 

Licensure  of  Ministers. 

For  some  time  after  the  settlement  of  New  England,, 
our  churches  were  supplied  with  pastors  from  the  mother 
country  ;  most  of  whom  had  been  educated  at  the  Uni- 
versities, and  had  been  preachers  in  England  ;  and  many 
of  them,  to  the  very  people  among  whom  they  settled  in 
this  country. 

But,  anticipating  the  time  when  they  should  be  depriv- 
ed of  their  venerable  pastors — most  of  whom,  on  their  re- 
moval to  this  country,  were  advanced  to  the  meridian  of 
life,  or  beyond  that  period — the  churches  early  made  pro- 
vision for  the  education  of  ministers  in  New  England. 
To  this  end  Harvard  College  was  founded  and  nurtured 
by  the  contributions,  and  prayers,  and  affections  of  the 
pilgrims.  From  this  source  came  a  considerable  pro- 
portion of  the  ministers  who  occupied  the  N.  E.  pulpit* 
during  the  next  century  after  the  landing  of  the  pilgrims. 

For  more  than  half  a  century  after  the  settlement  of 
this  country  (until  1692 — 1708)  there  seems  not  to  have 
been  any  provision  made,  or  plan  devised  for  the  exami- 
nation and  licensure  of  candidates  for  the  sacred  minis- 
try. "  Any  well  disposed  young  men  of  a  liberal  educa- 
tion [were]  brought  into  the  pulpits  by  any  of  the  pas- 
tors,, as  soon  as  they  pleased ;  and,  if  the  people  approved 


ECCLESIASTICAL  PRACTICE.  199 

of  them,  they  were  at  liberty,  without  any  more  ado,  to 
proceed  unto  an  election  of  them  for  the  work  of  the  min- 
istry, and  the  pastoral  charge  in  any  vacancy."* 

The  first  suggestion  on  this  subject,  so  far  as  I  have 
discovered,  came  from  the  *' United  brethren" — Congre- 
gational and  Presbyterian — in  England,  1692. — See 
Heads  of  Agreement,  Chap.  TI.  Art.  VII.  The  next, 
from  the  Saybrook  Synod,  Conn.  1708,  Art.  Xll.t 

The  state  of  things  at  present  is  materially  different  from 
what  it  was  in  Mather's  day.  It  is  believed  to  be  now  the 
uniform  practice  of  our  churches,  to  commit  the  work  of 
examining  and  licensing  candidates  for  the  ministry,  to 
the  local  Associations  of  pastors.  The  approbation  of  an 
Association  is  necessary,  even  after  a  candidate  has  pas- 
sed through  a  three  year's  training  in  one  of  our  theolog- 
ical seminaries. 

At  these  examinations,  personal  piety  and  church 
standing  are  usually  the  first  subjects  of  inquiry  ;  and, 
unless  a  candidate  can  satisfy  the  Association  upon  these 
heads,  there  is  an  end  to  all  hopes  of  a  license  to  preach 
the  gospel :  another  part  of  the  examination  relates  to 
systematic  theology ;  recitations  from  the  Hebrew  and 
Greek  Scriptures  are  expected  of  all  who  have  had  an 
opportunity  of  studying  them ;  and  very  few  enter  the 
ministry  among  us  now  who  have  not  some  acquaintance 
with  these  languages  ;  the  candidate  is  also  examined  re- 
specting his  general  intelligence — literary,  historical,  and 
scientific.  The  examination  proving  satisfactory  upon 
these  several  points,  the  applicant  is  furnished  with  a  cer- 
tificate, signed  by  the  moderator  and  scribe  of  the  Asso- 
ciation, certifying  their  approbation  of  him,  and  recom- 
mending him  to  the  churches  as  suitably  qualified  and 
furnished  to  preach  the  gospel. 

If,  in  any  instance,  there  should  be  some  doubt  respec- 

*  Mather's  Ratio  Discip.  p.  117. 

t  Trumbull's   Hist.    Conn.    Vol.    1.  pp.   506,  507.  508—513. 
'*  Congregational  Order,"  pp.  236,  279. 


200  CONGREGATIONALISM. 

ting  the  propriety  of  a  full  license,  and  yet  not  enough 
to  exclude  the  applicant  entirely,  Associations  sometimes 
give  a  permit  to  preach  for  a  limited  time  ;  at  the  expira- 
tion of  which,  the  permission  is  withdrawn,  or,  on  further 
examination,  renewed.  Some  Associations,  ordinarily, 
give  licenses  for  a  term  of  years  only,  at  the  end  of 
which,  the  license  may  be  rescinded  or  renewed,  at  the 
pleasure  of  the  Association. 

I  have  dwelt  somewhat  minutely  on  the  usages  of 
Congregational  churches  ;  but  I  could  not  otherwise  ex- 
hibit the  practical  operation  of  the  principles  and  doc- 
trines of  the  system  which  I  am  attempting  to  develope, 
nor  make  my  little  book  a  faithful  guide  to  such  as  would 
walk  in  conformity  with  this  system.  But  little  use  has 
been  made  of  arguments  to  prove  the  correctness  of  the 
practices  which  have  been  detailed;  for  most  of  these 
practices  are  deductions  and  inferences  from  principles 
and  doctrines  presumed  to  have  been  established  by  pre- 
vious testimony  and  arguments  ;  and  must,  consequently, 
stand  or  fall  with  the  foundations  on  which  they  rest. 
And,  so  far  as  our  practice  is  mere\y  prudential,  it  is  suf- 
ficient for  our  purpose,  that  it  is  not  unscriptural  nor  un- 
lawful, and  that  the  wisdom  and  experience  of  ages  have 
sanctioned  it. 

And  now,  what  shall  we  say  of  Congregationalism  in 
practice  ?  Is  it  not  as  fair  in  practice  as  in  theory  7 
Does  it  allow  of  any  disorder  or  irregularity  in  the 
churches?  Is  there  in  it  any  lack  of  energy  and  effi- 
ciency 1  Can  any  churches  show  a  purer  or  more  blame- 
less practice  1  or  one  better  adapted  to  effect  the  great 
purposes  of  church  organization  ?  If  not,  what  more 
can  we  ask  or  expect  of  any  system  of  church  govern- 
ment? 


PART  V. 


ADVANTAGES  OF  CONGREGATIONALISM. 

Having,  in  the  preceding  pages,  discussed  the  princi- 
ples and  doctrines  of  the  Congregational  system,  and  de- 
scribed, with  some  minuteness,  the  ecclesiastical  usages 
of  the  denomination ;  I  know  not  that  I  can  more  suita- 
bly conclude  my  labors,  than  by  summing  up,  and  plac- 
ing distinctly  before  the  reader,  in  a  connected  view,  a 
few  of  the  more  prominent  advantages  which  Congrega- 
tionalism is  supposed  to  possess  over  all  other  systems  of 
church  government.  And  this  I  shall  do,  not  that  I  may 
rail  at  other  systems ;  but,  that  I  may  more  fully  and 
faithfully  exhibit  my  own. 

Every  man  who  has  fixed  principles  or  settled  opinions 
on  any  controverted  subject,  arrived  at  them  by  a  pro- 
cess o{  comparison  as  well  as  investigation.  And  there 
is  no  way  in  which  we  can  more  effectually  aid  an  in- 
quirer in  settling  a  disputed  question,  than  by  placing 
fairly  before  him  the  contending  theories  or  systems 
between  which  he  must  judge.  This  is  emphatically 
true  in  respect  to  the  question  now  before  us.  It  is  only 
by  seeing  the  system,  advocated  in  these  pages,  in  con- 
trast with  opposing  systems,  that  we  shall  be  made  fully 
sensible  of  its  superior  advantages. 

And  why  may  not  this  comparison  be  made  without 
subjecting  the  author  to  the  imputation  of  invidious  feel- 
ings or  unworthy  motives?  All  systems  and  published 
opinions  of  church  order  and  discipline  are  fairly  open  to 
examination,  and  comparison  with  other  systems  and  opin- 
ions, and  to  animadversion,  if  occasion  is  discovered. 
And,  *if  this  be  done  with  fairness  and  Christian  courtesy, 


202 


CONGREGATIONALISM. 


no  one  has  any  right  to  complain.  We  may  number 
among  our  personal  and  cherished  friends — as  the  author 
is  happy  to  do — persons  who  embrace  almost  every  form 
of  church  government;  and  yet  we  may,  and  ought,  as 
conscientious  men,  to  claim  for  ourselves  what  we  cheer- 
fully yield  to  others,  the  right  of  private  judgment,  and 
the  liberty  to  express,  with  entire  freedom,  our  convic- 
tions ;  without  being  charged  with  unworthy  or  unchris- 
tian motives  and  feelings. 

We  may  even  go  further,  and  say  with  a  controversial- 
ist of  some  distinction :  "  We  are  not  to  be  afraid  to 
contend  firmly  against  what  we  conceive  to  be  error, 
even  at  the  hazard  of  deeply  offending  those  by  whom  it 
is  embraced.* 

In  what  may  now  be  said  of  other  ecclesiastical  sys- 
tems, I  will  not,  knowingly,  deviate,  in  the  smallest  par- 
ticular, from  the  truth.  But  the  best  intentions  will  not 
always  preserve  a  man  from  error.  And  I  beg,  that  my 
niistakes — if  any  I  make — may  be  attributed  to  misappre- 
hension, not  to  design. 

With  these  prefatory  remarks — which  the  language  of 
some  who  have  noticed  my  humble  labors  seemed  to  de- 
mand— let  us  proceed  to  the  inquiry : 

What  are  some  of  the  more  prominent  advanta- 
ges WHICH  Congregationalism  is  supposed  to  pos- 
sess over  other  systems  of  CHURCH  ORDER  AND  GOV- 
ERNMENT ? 

1.  We  regard  Congregationalism  as  the  most  scriptu- 
ral system  of  church  governments 

We  do  not  assert  that  all  other  systems  are  totally  des- 
titute of  scriptural  authority  ;  nor,  that  this  is  exactly 
conformed  to  the  polity  of  the  apostolic  churches;  but 

*  Dr.  How's  Vindication  of  the  Prot.  Episcopal  Chh.  quoted 
by  Smyth,  in  his  Lees,  on  Ap.  Succ. 

t  When  1  speak  of  the  Scriptures  furnishing  a  model  of  church 
polity  for  us,  1  would  be  understood  to  refer  exclusively^ to  the 
JVe»o  Testament. 


ITS  ADVANTAGES.  203 

we  do  assert,  that  the  order  and  discipline  of  our  church- 
es is  more  nearly  in  accordance  with  the  model  furnished 
by  the  New  Testament  than  that  of  any  other  denomi- 
nation. 

This  consideration  may  be  addressed  equally  to  those 
who  deny  that  the  Scriptures  furnish  any  model  of  church 
government,  and  to  those  who  admit  that  the  great  out- 
lines^ if  not  the  minor  particulars  of  church  polity,  are 
given  therein. 

Those  who  deny  that  the  word  of  God  furnishes  any 
pattern  for  church  building,  will,  it  is  presumed,  admit, 
that  the  church  which  has  most  of  scriptural  architecture 
about  it,  best  deserves  their  regard. 

Dr.  Stillingfleet,  though  he  considered  "the  form  of 
church  government  a  mere  matter  of  prudence,  regulated 
by  the  word  of  God;"  yet  admits:  "That  form  of  gov- 
ernment [to  be]  the  best,  according  to  principles  of  Chris- 
tian prudence,  which  comes  the  nearest  to  Apostolic 
practice,  and  tends  most  to  the  advancing  the  peace  and 
unity  of  the  Church  of  God."*  And  Dr.  Campbell, 
though  he  could  "see  no  reason  why  a  church  may  not 
subsist  under  different  forms,  as  well  as  a  state ;"  yet 
owns,  "  that  one  form  may  be  more  favorable  than  anoth- 
er to  the  spirit  and  design  of  the  constitution."! 

I  beg  leave  to  put  it  to  any  such  person  :  If  that  form 
of  church  government  may  not  be  reasonably  regarded  as 
most  agreeable  to  the  principles  of  Christian  prudence, 
and  most  favorable  to  the  constitution  of  Christianity, 
which  most  nearly  resembles  the  one  selected  and  estab- 
lished by  the  founder  of  Christianity  ? 

If,  now,  it  has  been  shown  in  the  preceding  pages — 
as  I  trust  it  has — that  all  the  fundamental  principles  and 
the  important  doctrines  of  Congregationalism  have  the 
sanction  of  scriptural  precept  or  apostolic  usage;  and 
that  the  authorized  practice  of  this  denomination  is  no- 

*  Irenicum,pp.  414,  415. 2cl  Ed. 

t  Lees.  Ecc.  Hist.  L.  4.  p.  50,  and  L.  8.  p.  128. 


204  CONGREGATIONALISM. 

wise  inconsistent  with  the  same  precepts  and  example: 
— then  certainly,  Congregationalism  is  scriptural;  the 
word  of  God  allows,  if  it  does  not  require  the  adoption  of 
it.  And,  if  Congregationalism  is  scriptural,  then  it  is 
tnore  scriptural  than  any  other  system,  in  just  so  much 
as  any  other  system  differs  from  this  in  its  fundamental 
principles  and  doctrines ;  unless  it  can  be  proved — which 
it  cannot  be — that  the  Scriptures  equally  countenance 
different  systems. 

But,  in  what  particulars  do  other  systems  of  church 
government  differ  from  this  ? 

All  governments  may  be  classed  under  three  general 
heads :  Monarchical,  Aristocratical,  and   Democratical. 

The  distinctive  peculiarities  of  these  three  forms  may 
be,  to  some  extent,  intermixed  in  any  given  system  ;  but 
all  governments,  ecclesiastical  as  well  as  civil,  may  be  re- 
solved into  these  constituent  parts. 

The  Episcopal  form  of  church  government  may  be  re- 
garded as  monarchical,  the  Presbyterian  as  aristocratical, 
and  the  Congregational  as  democratical.  The  predomi- 
nating characteristics  of  these  three  forms  of  govern- 
ment are  sufficiently,  if  not  exactly,  expressed  by  the 
titles  given  them. 

Episcopacy  is  the  government  of  the  church  by  bish- 
ops. Each  bishop  is  the  sovereign  of  his  diocese.  His 
power  may  be  that  of  a  despot,  or  of  a  limited  monarch, 
according  as  the  people  are  allowed  more  or  less  influ- 
ence in  the  government.  Romish  Episcopacy  may  be 
considered  a  despotism.  The  Pope  is  the  supreme,  in- 
fallible head  of  the  Church  on  earth.  The  mere  fact  that 
he  is  an  elected  despot,  does  not  alter  the  nature  of  hisj 
government  when  once  established;  especially,  as  the 
people  have  no  voice  in  his  election.  His  government  is 
absolute,  uncontrollable  by  any  authority  in  the  people. 
The  Pope's  will  is  sovereign.  His  word  is  law.  Each 
archbishop  and  bishop  is  essentially  an  absolute  monarch 
over  his  own  dominions.    The  features  of  Romanism,  so 


its  ADVANTAGES.  ^05r 

far  as  church  polity  is  concerned,  will  sufficiently  appear 
in  what  follows  descriptive  of  English  and  American 
Episcopacy.  English  Episcopacy  is,  perhaps,  somewhat 
less  despotic  than  Romanism ;  and  American  Episco- 
pacy is  a  modification  of  English  Episcopacy,  present- 
ing a  still  milder  form  of  monarchical  church  govern- 
ment, while  it  retains  the  essence  of  the  thing,  in  its  ex- 
action of  reverence  and  obedience  to  the  bishop. 

The  Church  of  England. 

An  outline  of  this  gigantic  National  Church  Establish- 
ment will  enable  the  reader  to  decide  whether  we  have 
not  good  reasons  for  considering  Congregationalism  as 
more  scriptural  than  English  Episcopacy.  The  English 
Church,  so  far  as  her  constitution  and  government  are 
concerned,  is  but  a  modified  form  of  Popery.  At  the 
Reformation  she  renounced  the  Pope  of  Rome  and  took 
the  king  of  Britain  for  her  earthly  Head.  By  the  Act  of 
Supremacy,  Henry  VHI.  became  as  truly  Pope  in  Eng- 
land, as  Clement  VH.  had  previously  been.  Henry 
claimed  the  right  to  regulate  the  Church  of  England  as 
seemed  good  in  his  own  eyes  :  and  his  parliaments  sanc- 
tioned that  claim.  The  successors  of  Henry,  with  the' 
crown,  inherited  also  the  Headship  of  The  Church  of 
England.  From  Henry,  this  inheritance  has  come  down 
to  the  present  monarch ;  and  the  Church  of  England 
now  has  for  her  "supreme  head  "  a  young  and  gay  girl, 
of  two  and  twenty  years  of  age.*  She  *'  convenes,  pro- 
rogues, restrains,  regulates  and  dissolves  ail  synods  and 
ecclesiastical  convocations ;  and  all  archbishops  and 
bishops  are  appointed  by  her ;  for,  though  there  is  the 
formality  of  an  election  of  these  functionaries  by  the 
deans  and  chapters  of  their  respective  dioceses,  yet  this 
is  authorized  only  by  what  is  called  a  conge  d'  elire,  or 

*  She  happens  now  (l':^43)  to  be  a  matron  of  some   five  and 
twenty. 


206  CONGREGATIONALISM. 

leave  to  elect,  which  is  accompanied  by  a  nomination  of 
the  person  to  be  elected. 

The  Archbishops  rank  in  ecclesiastical  dignity 
next  to  the  Sovereign,  and  are  supreme  in  their  respective 
provinces.  Next  to  the  archbishops,  come  the  bishops. 
Each  Bishop  is  sole  judge  in  his  own  court  of  all  ec- 
clesiastical offences.  The  archdeacons,  and  priests,  and 
deacons,  are  amenable  to  their  respective  metropolitans. 

The  kingdom  is  divided  into  two  Provinces,  or  arch- 
bishoprics, Canterbury  and  York.  Canterbury  contains 
tiocnty  one  or  two  dioceses,  including  the  archiepiscopal 
district,  and  York  Jive  or  six.*  Each  diocese  is  di- 
vided into  archdeaconries,  of  which  there  are  about  six- 
ty ;  each  archdeaconry  is  divided  into  deaneries ;  and 
each  deanery,  into  parishes. 

The  Archdeacon  is  the  bishop's  vicar  or  vicege- 
rent, and  is  authorized  to  examine  candidates  for  holy 
orders,  to  make  parochial  circuits,  and  to  oversee  the 
clergy  within  his  jurisdiction.  He  holds  courts,  in  order 
to  *'  inflict  censures,  to  suspend  or  excommunicate  per- 
sons, prove  wills,  grant  administrations,  and  hear  eccle- 
siastical causes,  subject  to  an  appeal  to  the  bishop."  t 
These  important  officers  are  commonly  appointed  by  the 
bishops ;  or,  if  the  office  is  in  the  gift  of  a  layman,  he 
presents  to  the  bishop,  who  institutes  as  to  an  ordinary 
benefice. 

Deans  and  Canons  or  Prebendaries.  These 
are  the  nominal  electors  of  the  archbishops  and  the 

*  Each  of  the  archbishops,  besides  the  supervision  of  all  the 
dioceses  within  his  province,  has  a  diocese  of  his  own,  in  which 
he  exercises  episcopal  jurisdiction.  I  speak  without  exactness 
about  the  number  of  dioceses  which  belong  to  each  archbishop, 
because  some  old  bishoprics  have  been  recently  suppressed,  and 
some  new  ones  erected,  and  1  know  not  exactly  how  they  have 
been  appropriated. 

t  Mc  Culloch's  Statistics,  Vol.  II.  ch.  8. 


ITS  ADVANTAGES.  207 

bishops  ;  and  hold  towards  the  bishops,  respectively,  the 
relation  of  counsellors.  There  are  28  deans  and  chap- 
ters,* and  some  200  or  more  canons  or  prebendaries. 
These  latter  dignitaries  are  appointed  either  by  the  king, 
or  the  bishop  within  whose  diocese  the  chapter  is  located ; 
or  are  elected  by  the  chapters  themselves.  The  deans  are 
either  elected  by  the  chapters  on  the  king's  conge  (T  dire, 
etc. — much  in  the  same  way  as  the  bishops  themselves — 
or  they  are  appointed  by  the  king's  letters  patent. 

Parson  s — pcrsonar  ecdesiae.     So  called  because  by 
their  persons  the  church  is  represented. 

We  come  now  to  what  may  be  termed,  in  Congrega- 
tional language,  the  mi?iistcrs  of  the  church  :  all  before 
are  the  dignitaries.  "  A  parson  is  one  that  has  full  pos- 
session of  all  the  rights  of  a  parochial  church."t  He  is 
sometimes  called  the  recto?-,  or  governor  of  the  church; 
sometimes  the  vicar:  the  former,  when  he  has  the 
charge  and  cure  of  a  parish,  and  is,  of  right,  entitled  to 
all  the  tithes  of  the  same :  the  latter,  when  he  acts  as  the 
deputy,  and  is  under  the  authority  of  another,  and  is  en- 
titled to  only  a  certain  portion  of  the  tithes  of  the  parish, 
or  to  a  stipulated  salary.  The  usual  form  of  inducting  a 
parson  into  a  benefice,  is  as  follows:  "The  inductor 
takes  the  clerk  [i.  e.  the  person  to  be  inducted]  by  the 
hand,  and  placing  it  on  the  key  of  the  church,  which 
must  be  then  in  the  door,  says  :  '  By  virtue  of  this  instru- 
ment, I  induct  you  in  the  real,  actual,  and  corporeal 
possession  of  the  rectory  or  vicarage  of  A — ,  with  all 
its  fruits,  profits,  members,  and  appurtenances.'  This 
done ;  he  opens  the  door,  puts  the  clerk  in  possession  of 
the  church,  and  shuts  the  door  upon  him ;  who,  after  he 
has  tolled  the  bell  (if  there  be  any)  to  give  the  parish- 

*  "  Chapter,"  is  the  title  given  to  the  body  of  Counsellors,  or 
prebends.  The  Dean  is  the  head  of  the  Chapter.  There  are 
some  chapters,  however,  wiiich  have  no  deans;  the  bishop  pre- 
siding in  his  place. 

t  London  Encyc,  Art.  Parson. 


208  CONGREGATIONALISM 

ioners  due  notice  of  their  new  minister,  comes  out,  and 
desires  the  inductor  to  endorse  a  certificate  of  his  induc- 
tion, on  the  archdeacon's  warrant,  and  all  persons  pres- 
ent signify  it  under  their  hands."* 

Such  is  the  process  by  which  a  man  becomes  the  pas- 
tor of  a  flock.  The  people  are  made  acquainted  with  the 
important  fact  that  they  have  a  spiritual  guide  provided 
for  them,  by  hearing  the  bell  toll,  "  if  there  be  any  !" 

Curates.  These  are  the  lowest  order  of  the  hie* 
rarchal  clergy ;  and  yet,  perhaps,  are  the  most  laborious, 
faithfulj  and  useful  members  of  the  Church  ;  though  gen- 
erally but  poorly  paid  for  their  services. 

A  curate  is,  literally^  one  who  has  the  care  of  souls. 
He  is  generally  the  representative  of  the  more  favored 
parson  or  rector  of  the  parish,  in  whose  behalf  he  admin- 
isters to  the  people,  and  from  whom  he  ordinarily  re- 
ceives his  stinted  salary,  according  to  previous  agree- 
ment. That  is,  if  the  duties,  convenience,  or  pleasure 
of  the  incumbent  of  the  parish  prevent  him  from  residing 
in  the  parish,  and  serving  his  parishioners  in  person,  a 
curate  is  hired  for  a  trifle,  to  do  the  work  of  the  parish, 
while  the  *  incumbent'  gathers  the  tithes  and  profits  of 
the  living.  A  curate  may  be  either  a  priest  or  deacon. 
It  is  necessary  for  him  to  have  the  bishop's  license,  and 
to  take  very  nearly  the  same  oaths,  and  make  the  same 
subscriptions  which  are  required  of  parsons,  etc. 

Church  Wardens  and  Parish  Clerks. 
These  functionaries  are  the  only  ones — so  far  as  I  can 
discover — in  whose  appointment  the  people  have  a  voice. 
And  even  in  these  cases,  it  is  rather  a  matter  o^ custom  than 
of  right.     They  are  sometimes  appointed  by  the  minis- 

*  London  Encyc.  Art.  Induction.  If  a  benefice  is  in  the 
hands  of  a  bishop,  Institution  and  Induction  only,  are  requisite  : 
these  are  called  coUativc  benefices.  There  are,  also,  what  are 
called  donative  benefices  ;  which  are  obtained  by  the  donation  of 
the  patron  in  writings  without  presentation,  institution,  or  in» 
duction. 


ITS  ADVANTAGES.  209 

ter  of  the  parish,  sometimes  by  the  parish,  sometimes  by 
both  together,  "  as  custom  directs." 

The  church  wardens  are  "  the  guardians  or  keepers, 
of  the  church,  and  representatives  of  the  body  of  the  par- 
ish." Their  office  is  to  repair  the  church  and  make  lev- 
ies to  pay  the  expenses ;  to  keep  the  congregation  in  or- 
der during  service,  and  to  levy  a  shilling  forfeiture  on 
such  as  neglect  to  go  to  church,  etc. 

The  parish  clerk  is  regarded  as  the  lowest  officer  of 
the  church.  He  is  generally  a  layman,  whose  business 
it  is,  to  assist  the  curate  in  reading  the  service,  and  to 
aid  him  at  burials,  marriages,  baptisms,  etc. — repeating 
the  Confession,  the  Creed,  and  the  Lord's  prayer  after 
the  priest. 

We  have  now  cursorily  viewed  the  several  ministerial 
parts  of  the  English  establishment.  We  will  pass  to  an- 
other branch  of  the  system. 

Ecclesiastical  Courts. 

An  important  feature  in  this  establishment  is  the  sys- 
tem of  courts  for  the  transaction  of  ecclesiastical  busi- 
ness. The  ancient  convocations  of  the  clergy  in  each 
province,  seem  now  to  have  little  else  than  a  nominal  ex- 
istence. They  are,  indeed,  convened  and  prorogued  as 
of  old;  but,  so  far  as  appears,  transact  no  business  of 
any  consequence.  The  ecclesiastical  courts  are  very 
numerous,  and  their  jurisdiction  diversified. 

(1)  Court  of  Delegates.  The  king,  in  this 
his  court,  is  the  ultimate  appeal,  as  the  Supreme  Head  of 
the  Church  under  God,  in   all  causes  ecclesiastical. 

(2)  The  Provincial  Courts  stand  next  in  or- 
der. These  are  held  in  each  of  the  provinces  of  the 
archbishops,  and  in  their  names,  and  by  their  authority. 

In  the  province  of  Canterbury  there  are  three  kinds 
14 


210  CONGREGATIONALISM. 

of  provincial  courts,  viz.  The  Court  of  Arches*  which  is 
the  supreme  court  of  appeal ;  the  Prerogative  Court ^  hav- 
ing jurisdiction  of  all  wills  and  administrations  of  person- 
al property  left  by  persons  having  effects  of  a  certain 
value  in  divers  jurisdictions  within  the  province ;  and 
the  Court  of  Peculiars,  which  takes  cognizance  of  all 
matters  arising  within  the  bounds  of  certain  deaneries. 

In  the  province  of  York,  there  are  only  Prerogative 
and  Chancery  courts. 

(3)  The  Diocesan  Courts  come  next.  These 
are  the  bishop's  courts ;  held  by  their  authority,  and  in 
their  name,  by  a  chancellor ;  who,  if  the  diocese  be  large, 
has  his  commissaries  in  remote  parts,  who  hold  consistory 
courts  within  their  assigned  limits.  These  courts  take 
cognizance  of  all  matters  within  their  jurisdiction  :  they 
may  decide  all  matters  of  spiritual  discipline — they  may 
suspend  or  deprive  clergymen — declare  marriages  void — 
pronounce  divorces,  etc. 

From  these  courts  there  is  an  appeal  allowed  to  the 
Archbishop  of  the  Province. 

(4)  The  Archdeacon's  Court  is  next  in  or- 
der. This  is  generally  subordinate  to  the  bishop's,  though 
sometimes  independent  of  him.  Its  jurisdiction  extends 
over  a  part,  or  the  whole  of  a  diocese,  as  the  case  may 
be.  The  court  is  held  by  the  archdeacon  himself,  or  by 
a  judge,  called  his  official,  and  appointed  by  him. 

In  these  courts  censures  are  inflicted — persons  are 
suspended  or  excommunicated — wills  are  proved — ad- 
ministrations granted — and  other  ecclesiastical  matters 
attended  to,  subject  to  an  appeal,  generally,  to  the  bishop 
of  the  diocese. 

(5)  The  Court  of  Peculiars,  is  another  de- 
scription of  courts. 

*  So  called  from  the  Bow-church  in  London,  where  it  holds 
its  sessions,  whose  top  is  raised  of  stone  pillars,  built  archways. 


ITS  ADVANTAGES.  211 

These  are  exceedingly  numerous;  amounting  it  is 
said,  to  300.  Their  jurisdiction  is  often  limited  to  a 
sinn-je  parish,  within  which  they  are  authorized  to  do  the 
usual  ecclesiastical  business — or  a  part  of  it — which 
would  otherwise  be  carried  to  the  archdeacon's,  or  the 
bifshop's  court. 

(6)  Manorial  C  o  u  r  t  s,  of  circumscribed  juris- 
diction, also  exist. 

We  have  in  the  above  detail,  a  glimpse  of  the  execu- 
tive and  disciplinary  machinery  of  the  English  Church  es- 
tablishment. To  manage  this — particularly  in  its  higher 
departments — a  distinct,  and  peculiar  class  of  profes- 
sional men  has  been  raised  up ;  known  as  Doctors  of 
Law  and  Proctors.  From  the  former  of  these,  the  arch- 
bishop selects  the  judges  of  his  archiepiscopal  courts. 
The  Proctors  are  the  solicitors  and  attorneys  of  these 
spiritual   tribunals. 

I  have  now  enumerated,  and  very  briefly  described, 
the  ecclesiastical  courts  by  means  of  which  the  Church 
of  England  is  ordered  and  disciplined.  The  question 
now  comes  up:  Did  Jesus  Christ  intend  to  have  his 
Church  governed  by  such  instrumentalities  ?  Is  it  in 
this  way  that  his  disciples  are  to  prove  to  the  world  that 
Christ's  kingdom  is  not  of  this  world  ? 

May  not  the  wayfaring  man,  though  a  fool,  discern  the 
utter  dissimilarity  between  this  pompous  and  compli- 
cated hierarchal  establishment  and  the  simple  organiza- 
tion and  government  which  Christ  sanctioned,  and  his 
apostles  developed  in  the  primitive  churches  of  Christen- 
dom? And  yet,  this  very  Hierarchy  is  pronounced  by  its 
friends  and  advocates — "  the  most  scriptural  church  in 
Christendom" — ''the  sanctuary  of  scriptural  piety^'' — 
''the  wonder  and  glory  of  Christendom."* 

"  British  Review,  No.  43,  lb25,  Review  of  James'  Church 
Member's  Guide. 


2ia 


CONGREGATIONALISM. 


'-*'  Revenue  of  the  Church  of  England. 

In  order  to  estimate  more  accurately  the  value  of  such 
praise,  it  may  be  well  to  inquire  the  cost  of  such  a 
*'  sanctuary.^^ 

My  limits  will  not  allow  me  to  go  into  many  particu^ 
lars.  Look,  however,  at  the  following  items :  To  sup- 
port a  single  dignitary  of  this  *  scriptural  church' — the 
archbishop  of  Canterbury — a  net,  yearly  revenue  is  al- 
lowed, of  <£19,182  ;  or,  85,168  dollars ;  and  for  the  arch- 
bishop of  York,  t£l2,629 ;  or,  56,072  dollars  :  making  a 
svim  total  of  one  hundred  and  forty-one  thousand  two 
hundred  and  forty  dollars  annually  for  two  ornamental 
dicrnitaries  of  this  most  scriptural  church! 

And  what  does  it  cost  yearly  to  support  some  five  and 
twenty  bishops,  who  claim  to  be  the  direct  successors  of 
the  apostles,  and  to  receive  their  authority  and  dignity 
from  him  who  had  not  where  to  lay  his  head  1  No  less 
\\\diW five  hundred  and  seventy  thousand,  four  hundred  and 
fifty-five  dollars.* 

*  The  following  is  the  return  of  the  Commissioners  of  Eccle- 
siastical Inquiry,  of  the  net  annual  revenue  of  the  different  seesy 
at  an  average  of  three  years,  ending  with  1831. 

Net  annual  income. 


ishopric 

of  St.  Asaph 

«                          a                           t 

£6,301 

(< 

Bangor 

«               .               • 

4.464 

(t 

Bath,  and  W 

ells 

5,946 

(( 

Bristol 

•        •         . 

2,351 

a 

Carlisle     . 

^                 tr                 • 

2,213 

11 

Chester     . 

• 

3,261 

11 

Chichester 

•                  •                  • 

4,229 

n 

St.  David's 

1,897 

11 

Durham 

.                  •                  • 

T9,06(y 

n 

Ely 

. 

11,105 

it 

Exeter 

•                 • 

2,713 

(( 

Gloucester 

.                  « 

2,282 

{( 

Hereford 

•                  •                  . 

2,516 

« 

Llandaff 

. 

924 

(( 

Lichfield  an 

i  Coventry 

3,923 

« 

Lincoln 

•        •         • 

4,542 

'(( 

London     , 

. 

13,929 

ITS  ADVANTAGES. 


213 


The  total  gross  annual  revenue  of  the  28  Deans  and 
Chapters  is  estimated  at  =£284,241,  or  one  million,  two 
hundred  and  sixty-two  thousand  and  thirty  dollars.  This 
sum,  added  to  the  income  of  the  archbishops  and  bishops, 
gives  us  a  total  of  nearly  two  millions  of  dollars  ex- 
pended yearly  on  the  dignitaries  of  the  Church  of  Eng- 
land. This  Church  should  certainly  be  styled — ''the 
WONDER  of  Christendom  !^^ 

The  whole  number  of  benefices  in  England  and  Wales 
is  estimated  at  10,718.  The  number  of  parishes  some- 
what exceeds  this,  being  about  11,077.  The  total  gross 
annual  income  of  these  benefices  is  about  =£3,25 1, 159, 
or,  fourteen  million,  four  hundred  and  thirty-five  thousand, 
one  hundred  and  forty-five  dollars  !  This  would  give  an 
average  annual  income  to  each  incumbent,  of  £303,  or 
^ne  thousand,  three  hundred  and  forty-five  dollars. 

Here,  then,  we  find  an  annual  sum  total  appropriated 
to  the  support  of  the  dignitaries  and  the  clergy  of  this  es- 


Bishopric  of  Norwich 

5,3.M5 

ti 

Oxford       . 

2,tJ4d 

u 

Peterborough     . 

3,103 

11 

Rochester 

1,459 

a 

Salisbury 

3,939 

(( 

Winchester 

11,151 

a 

Worcester 

6,5(19 

If 

Sodor  and  Man 

2,555 

Total  net  annual  income,  J£12b',481 

The  total  net,  annual  income  of  these  twenty-five  bishoprics 
is,  then,  on  an  average  of  years,  one  hundred  and  ttcenty  eiglU 
thousand,  four  hundred  and  eighty-one  younds ;  or  Jive  hundred 
and  seventy  thousand,  four  hundred  and  fifty-five  dollars, 

in  making  these  estimates  1  reckon  the  English  pound  (£)  at 
^4,44,  only  ;  whereas  the  pound  sterlinor  is  now  worth  about 
$4,84;  and  1  make  no  account  of  the  odd  cents. 

Since  this  report  was  made,  the  sees  of  Gloucester  and  Bristol 
have,  I  believe,  been  united,  Sodor  and  Man  suppressed,  and 
two  new  sees — Ripon  and  Manchester — erected;  leavino-  the 
number  of  bishoprics  the  same,  and  the  sum  totalof  their  "reve- 
nues essentially  the  same,  tiiough  somewhat  differently  distri- 
buted. 


214  CONGREGATIONALISM. 

tablishmentjof  nearly  SIXTEEN  and  a  half  millions  of 

DOLLARS. 

If  we  add  to  this,  the  revenue  of  the  Irish  Protestant 
Episcopal  Church — c£865,535,  or  three  millian,  eight 
hundred  and  forty-two  thousand,  nine  hundred  and  seven- 
ty-Jive  dollars — we  shall  ^nA  the  annual  cost  of  the  es- 
tablished churches  in  England,  Wales,  and  Ireland,  ta 
be  more  than  TWENTY  MILLIONS  OF  DOLLARS. 

And,  let  no  one  suppose  that  these  estimates  are  ex- 
travagant ;  for  they  are  much  below  what  has  been  gen- 
erally believed  to  be  the  truth.  Good  authority  has  set 
down  the  revenue  of  the  Episcopal  Hierarchies  of  Eng- 
land, Wales,  and  Ireland,  as  greater,  by  nearly  two 
hundred,  thousand  dollars,  than  that  of  all  the  other 
churches  in  the  world.* 

I  need  not  specify  the  points  of  difference  between  this 
splendid,  complicated,  expensive  hierarchal  establish- 
ment, and  the  unostentatious,  simple,  economical,  and 
yet  effective  polity  of  the  Congregational  churches  of  this 
country  and  of  Great  Britain.  No  wonder  that  the  starv- 
ing thousands  of  that  great  Empire  gnash  their  teeth  with 
extreme  rage  when  they  contrast  their  own  squalid  mis- 
ery with  the  extravagant  splendors  of  their  Church  digni- 
taries, which  they  are  taxed  so  heavily  to  sustain.  No 
wonder  that  Dissenters  are  increasing  in  that  country ; 
so  that  they  already  number  more  than  9000  congrega- 
tions ;  of  which,  2,449  are  Congregationalists.t  But, 
we  must  leave  England  and  her  hierarchy,  and  contem- 


*  The  Catholic  Miscellany,  as  quoted  in  Am.  Ency.,  Art. 
Church, estimates  tlie  revenue  oi'the  C.hurches  of  England,  Ire- 
land and  Wales,  at  i:S,8i)(),000,  or  $"ii),4'J8,240  ;  and  the  revenue 
of  all  other  Churches  in  Christendom,  at  £8,852,000;  which  is 
£44,000,  or,  $1!>5,360  less  than  that  of  the  above  establishments. 

In  the  outline  which  has  been  given  of  the  Chh.  of  Eng.  etc. 
1  have  relied  chiefly  on  McCuIloch's  Statistics  of  the  Britislt 
Empire. — Vol.  II.  ;  and  on  the  London  Encyclopedia,  passim. 

t  This  estimate  includes  England,  Scotland,  Wales,  Ireland, 
and  the  Channel  Islands. — Lond.  Cong.  Mag.  quoted  by  N.  E 
Puritan,  Vol.  111.  No.  5 ;  and  IN.  Y.  Obs.  May  27th,  184;i. 


ITS  ADVANTAGES.  215 

plate  Episcopacy  under  a  better  and  a  more  Christian 
form. 

The  Protestant  Episcopal  Church  of  the   U.  S. 

If  we  turn  from  English  Episcopacy  to  American, 
what  will  be  the  result  of  the  comparison  ?  The  Episco- 
pacy of  this  country  is  a  scion  from  the  mother  land — a 
continuation  of  the  Church  of  England,  under  a  new 
name.  The  early  clergy  of  this  denomination  in  the  U.  S. 
were  conformists  to  the  English  hierarchy — the  very  hie- 
rarchy, from  the  persecutions  of  which  the  Congrega- 
tional fathers  of  New  England  fled;  or,  received  ordina- 
tion from  the  English  and  Scotch  bishops;  and  all  their 
parishes  were  included  in  the  diocese  of  London  previ- 
ously to  the  Revolution.  The  first  Episcopal  bishops  of 
America,  were  consecrated  by  the  archbishops  of  Can- 
terbury and  York;*  but  not  until  those  functionaries 
were  assured,  that  no  material  deviation  from  the  Eng- 
lish hierarchy,  in  doctrine  or  practice,  would  be  admit- 
ted into  the  American  Episcopal  Church.  This  assu- 
rance seems  to  have  been  remembered  by  American  Epis- 
copalians ;  for,  in  the  Preface  to  the  Book  of  Common 
Prayer,  published  by  the  P.  E.  Church  in  the  U.  S. 
speaking  of  the  alterations  made  in  it  from  the  Book  of 
C.  P.  of  the  Chh.  of  Eng.  it  is  said  :  "In  which  it  will 
also  appear,  that  this  church  is  far  from  intending  to  de- 
part from  the  church  of  England,  in  any  essential  point 
of  doctrine,  discipline,  or  worship;  or  farther  than  local 
circumstances  require.^^ 

We  are  constrained  to  regard  Congregationalism  as 
more  scriptural  than  Protestant  Episcopacy. 

(1)  Because  "The  Protestant  Episcopal  Church  in 
the  United  States  of  America  "  is  essentially  a  national 
Church:  "the  jurisdiction  of  this  Church  extending  in 

*  One  American  bishop  had  been  previously-  consecrated  by 
the  non-juring  bishops  of  Scotland.' 


216  CONGREGATIONALISM. 

rights  though  not  always  inform,  to  all  persons  belonging 
to  if.  within  the  United  States.^^  * 

For  such  a  church  we  find  no  authority  in  the  New 
Testament. 

(2)  Because  in  the  general  government  of  this  Church, 
the  sovereign  and  independent  gospel  rights  and  privileges 
of  particular  churches  are  not  duly  recognized  :  and  exor- 
bitant power  is  given  to  the  bishops  and  clergy. 

The  members  of  a  parish  are  allowed  to  elect  a  parish 
clerk,  church  wardens,  vestry  men,  and  deputies  to  the 
State,  or  Diocesan  Convention. t  These  persons  with 
their  minister,  represent  the  parish,  and  act  for  it  in 
things  temporal  and  spiritual. J 

Each  Diocese — embracing  usually  a  single  state — 
holds  a  yearly  Convention ;  composed  of  all  the  clergy 
and  of  lay  delegates  from  each  parish,  with  the  Bishop 
as  president.  The  members  of  this  convention  choose 
their  own  bishop  or  bishops,  he  or  they  being  first  chosen 
by  the  clergy  and  then  nominated  io  the  lay  delegates^ — 
subject  to  the  approbation  of  the  House  of  Deputies  in 
General  Convention,  and  the  consent  of  the  House  of 
Bishops ; — they  determine  upon  the  mode  of  trying 
clergymen  in  the  diocese,  under  certain  restrictions; — 
they  appoint  a  Standing  Committee,  to  be  a  council  to 

*  Canon  II.  sect.  3.  Id36 ;  also  Articles  of  Relig.  in  C.  P. 
Book,  Art.  34.  §2. 

t  An  Eolscopal  clerg-yiuan  in  the  Christian  Watchman,  June 
18th,  184L 

X  "The  wardens  and  vestry  attend  to  all  the  temporalities  of 
the  church." — Ih.  Yea,  and  as  it  appears  in  the  canons,  to  some 
of  the  spiritualities  of  the  church  also.  For  in  their  vestrrj  ap- 
pears to  be  the  power  of  choosing  a  minister  for  the  parish  ;  and 
also  of  takino-  the  necessary  steps  to  obtain  his  removal. — See 
Canons  XXX,  XXXlIl,  XXXIV  of  1832.  That  the  deputies 
and  the  minister  act  for  the  parish  in  things  spiritual  will  ap- 
pear by  reference  to  the  duties  of  the  members  of  the  Diocesan 
and  General  Conventions. — See  on. 

§  So  it  is  in  the  Diocese  of  New  Hampshire,  at  least. —  Constii- 
tution,  Art.  12. 


ITS  ADVANTAGES.  217 

the  bishop,  if  there  be  one,  and  to  act  in  the  place  of  a 
bishop  in  certain  cases,  if  there  be  none; — they  choose 
deputies,  clerical  and  lay,  from  one  to  four  of  each  order, 
to  represent  the  diocese  in  General  Convention  ; — and 
attend  to  such  other  local  matters  as  are  not  otherwise 
provided  for.* 

The  General  Convention  meets  once  in  three  years ; 
and  is  composed  of  all  the  bishops  of  the  church,  who 
constitute  the  upper  house,  or  "House  of  Bishops;"  and 
of  an  equal  number  of  clerical  and  lay  representatives, 
or  deputies,  from  each  of  the  dioceses  connected  with  the 
Convention,  who  constitute  the  lower  house,  or  *'  House 
of  Deputies."  "  The  House  of  Bishops  [has]  a  full  ve- 
to upon  the  proceedings  of  the  other  house."f 

This  Convention,  has  the  power  of  establishing  for  the 
Church  "A  Book  of  Common  Prayer,  Administration 
of  the  Sacraments,  and  other  Rites  and  Ceremonies  of 
the  Church,  Articles  of  Religion,  and  a  Form  and  Man- 
ner of  Making,  Ordaining,  and  Consecrating  Bishops, 
Priests  and  Deacons."|  And  the  45th  Canon  of  1832, 
provides,  that  "every  minister  shall,  before  all  Sermons, 
and  Lectures, and  on  all  other  occasions  of  public  worship, 
use  the  Book  of  Common  Prayer,  as  the  same  is  or  n)ay 
be  established  by  the  authority  of  the  General  Conven- 
tion of  this  Church.  And  in  performing  said  service,  no 
other  prayers  shall  be  used  than  those  prescribed  by  said 
book:' 

All  Missionary  Bishops,  whether  for  our  own  country 
or  for  foreign  lands,  are  to  be  elected  by  "the  House  of 
clerical  and  lay  Deputies,  on  nomination  by  the  House  of 
Bishops."§  In  the  same  way  are  bishops  to  be  chosen 
for  such  dioceses  as  have  "less  than  six  officiating  pres- 


*  Constitution  of  P.  £.  Chh.  Arts.  2,  4,  f.  Canons.  Ill,  IV. 
of  ie:32. 

t  Constitution,  Arts.  1,2,  3,  and  Note.  Also  Bishop  White, 
Memoirs  of  the  Protest.  Epis.  Chli. 

X  Const.  Art.  8.  §   Canon  II.  of  1638. 


218  CONGREGATIONALISM. 

byters  residing  therein,  and  regularly  settled  in  a  Parish 
or  church."* 

From  this  outline  of  the  general  polity  of  this  national 
church,  it  appears,  that  the  rights  and  privileges  of  indi- 
vidual churches  are  not  regarded,  in  several  very  impor- 
tant particulars  : 

Their  individual  sovereignty  and  independence,  under 
Christ,  are  completely  crushed  by  this  hicrarchal  ma- 
chinery of  Conventions — Diocesan  and  General.  They 
are  governed,  not  by  the  concurring  voice  of  their  own 
members,  democratically,  as  were  the  apostolic  churches, 
but  by  the  Bishops,  Clergy,  and  Representatives  of  the 
Laity ;  and,  so  far  as  some  of  their  most  essential  and 
invaluable  rights  and  privileges  are  concerned,  the  power 
is  yet  more  remote  from  the  particular  churches ; — it  is 
in  the  hands  of  the  Bishops,  and  the  Deputies  of  the  Rep- 
resentatives of  the  churches.  And  the  bishops  and  dep- 
uties have  taken  from  the  churches  (I  use  the  term  in  a 
Congregational  sense)  important  rights  and  privileges, 
and  committed  to  the  bishops  and  presbyters  an  exorbi- 
tant and  dangerous  measure  of  power. 

The  bishops  claim  to  be  the  direct  successors  of  the 
apostles;  and  as  such,  to  possess  the  right  to  exercise  a 
general  supervision  and  government  over  all  the  congre- 
gations in  their  respective  dioceses,  and  the  exclusive  right 
to  "  confirm,"  or  admit  persons  to  the  communion  of  the 
church,  and  to  ordain  to  the  ministry.  For  the  man- 
ner in  which  they  exercise  their  power,  they  hold  them- 
selves amenable  neither  to  their  clergy  nor  their  churches, 
but  only  to  their  fellow-bishops,  who  alone  can  try  them.t 

When  assembled  in  General  Convention  they  sit  and 
act  apart,  as  a  house  of  spiritual  nobles  ;  and  exercise 


*  Canon  I.  of  1838. 

t  Article  VI.  of  the  Constitution  of  P.  E.  Chh.  provides,  that 
"the  court  appointed  for  the  purpose  of  trying-  Bishops  shall  be 
composed  of  i'ishops  only.'' — See, also  Bishop  Onderdonk's  Ad- 
dress to  the  Epis.  Conv.in  IN.  Y.  1843. 


ITS  ADVANTAGES.  219 

tlie  right  of  originating  laws  for  the  consideration  of  the 
deputies,  and,  if  they  think  proper,  of  absohitely  vetoing 
any  adopted  by  the  deputies. 

The  IDepiUies  in  General  Convention  do  not  represent 
the  people,  but  the  dioceses  by  which  they  are  chosen. 

Thus  remote  from  the  people — who  anciently  possessed 
the  supreme  power — and  independent  of  their  control, 
are  those  who  make  the  laws,  and  administer  the  govern- 
ment under  which  they  live.  How  unlike  to  apostolic 
church  government  is  all  this  ! 

Furthermore.  These  Conventions  have  surrendered 
into  the  hands  of  the  bishops,  not  only  the  right  to  ordain 
all  the  ministers  of  the  church,  but  likewise  the  entire  di- 
rection of  all  candidates  for  the  ministry;  they  pre- 
scribe their  studies,  they  select  their  books.* 

Without  the  bishop's  license,  no  candidate  for  holy 
orders  in  his  diocese  can  perform  the  service  of  the 
Church. — Canon  XL  of  1832.  He  also  presides  over, 
and  personally  directs,  the  examination  of  every  candi- 
date for  ordination  ;  and  no  one  can  be  ordained  but  by 
his  consent  and  by  his  hands. — Canons  XIV,  XVHI.  of 
1832.  And  even  after  ordination,  every  deacon  is  en- 
tirely subject  to  the  povi^er  of  the  bishop,  and  is  required 
to  officiate  in  such  places  as  the  bishop  may  direct. — 
Canon  XVH.  of  1832. 

The  bishop's  certificate  is  necessary  to  authorize  any 
Episcopal  clergyman  coming  from  a  fofeign  country,  to 
officiate  in  any  parish  in  the  diocese. — Canon  XXIIL  of 
1832.  And  the  same  is  necessary  before  any  minister 
removing  from  one  diocese  to  another  can  be  received 
as  the  stated  officiating  minister  in  any  parish  in  the  dio- 
cese.— Canon  IV.  of  1835. 

Thus  absolute  is  the  control  of  the  bishops  over  their 
respective  dioceses ;  and  collectively,  over  the  entire 
Church;  thus  the  sovereignty  and  independence  of  par- 

*  See  "  Course  of  Ecc.  Studies  established  by  the  House  of 
Bishops,  appended  to  the  Canons."    Also  Can.  XlV.of  ld32> 


220  CONGREGATIONALISM. 

ticular  churches  are  laid  at  the  feet  of  these  spiritual  no- 
bles. 

Nor  does  the  work  of  deprivation  stop  here.  Indi- 
vidual parishes  and  ministers  are  forbidden  even  to  ask 
a  minister  of  a  different  denomination  into  their  pulpits. 
Thus  reads  Canon  XXXVI.  of  1832  :  "  No  person  shall 
he  permitted  to  officiate  in  any  congregation  of  this  Church 
without  first  producing  the  evidences  of  his  being  a  min- 
ister thereof  to  the  minister;  or,  in  case  of  vacancy  or 
absence,  to  the  Church  Wardens,  Vestrymen,  or  Trustees 
of  the  Congregation." 

This  Canon  seems  to  be  based  on  the  Episcopal  as- 
sumption, that  no  person  can  be  a  minister  of  the  gospel, 
nor  be  authorized  to  administer  the  sacraments  of  the 
church,  unless  the  hands  of  one  of  their  sort  of  bishops 
have  been  laid  upon  him. 

This  appears  from  Canon  VII.  of  1838,  which  provides 
that  ministers  of  other  denominations,  who  have  not  re- 
ceived Episcopal  ordination,  "  may,  at  the  expiration  of 
a  period  of  not  less  than  six  months  [from  the  time  that 
they  applied  for  ordination,  and  produced  the  required 
certificates,  and  were  admitted  by  the  bishop  of  the  dio- 
cese, as  *  candidates  for  Holy  Orders']  be  ordained,  on 
their  passing  the  same  examinations  as  other  candidates 
for  Deacon's  Orders :"  i.  e.  "three  different  examinations, 
at  such  time  and  places  as  the  bishop  shall  appoint." — 
Canon  V.  of  1841. 

The  scriptural  rights  of  particular  churches  in  select- 
ing, ordaining,  dismissing,  and  disciplining  their  minis- 
ters are  disregarded  by  this  system. 

When  a  minister  has  been  elected  into  any  church  or 
parish,  the  bishop  of  the  diocese  must  be  notified  of  the 
same;  where  there  is  no  bishop,  the  standing  committee 
of  the  diocese,  who  take  the  place  of  the  bishop  ;  and  the 
approbation  of  the  ecclesiastical  authority  of  the  diocese 
obtained  before  said  minister  can  be  inducted  into  office.* 

*  Canon  XXX.  of  1832. 


ITS  ADVANTAGES.  221 

Neither  does  this  system  recognize  the  right  of  a  par- 
ticular church  to  dismiss  its  minister,  or  thai  of  a  minis- 
ter to  leave  his  people,  without  the  concurrence  of  the  ec- 
clesiastical authority  of  the  diocese.* 

In  the  "Office  of  Institution  of  Ministers"  the  Bishop 
tells  the  instituted  Presbyter  :  "  In  case  of  any  difference 
between  you  and  your  congregation,  as  to  a  separation, 
and  dissolution  of  all  sacerdotal  connection  between  you 
and  them,  ice,  your  bishop,  icith  the  advice  of  our  pres- 
byters, are  to  be  the  ultimate  arbiter  and  judge.'' f 

In  regard  to  the  discipline  of  ministers,  Canon  V. 
of  1835  provides,  that  "  Every  minister  shall  be  amenable 
for  offences  committed  by  him,  to  the  Bishop,  and  if  there 
be  no  bishop,  the  Clerical  Members  of  the  Standing 
Committee  of  the  Diocese,  in  which  he  is  Canonicaliy 
resident,  at  the  time  of  the  charge." 

The  bishop  and  his  presbyters  may  settle  authorita- 
tively all  such  controversies  between  ministers,  holding 
the  Rectorship  of  parishes,  and  their  vestries  or  congre- 
gations, as  cannot  be  settled  by  themselves. —  Canon 
XXXIV.  of  1832. 

This  system  of  church  government  does  not  recognize 

—so  far  as  appears  in  its  Canons  and  Prayer  Book the 

right  of  the  brethren  of  particular  churches  to  say  who 
shall  be  admitted  to  their  fellowship,  or  who  shall  be  exclu- 
ded from  their  communion. 

It  is  made  "  the  duty  of  ministers  to  prepare  young 
persons  and  others  for  the  Holy  Ordinance  of  Confirma- 
tion :"  *  *  and  "  to  present,  for  Confirmation,  such  per- 
sons as  [they]  shall  think  properly  qualified  :"t  and 
These  persons  are  confirmed,  or  admitted  to  the  commu- 
nion of  the  Church,  by  the  Bishop. 

Canon  XLII.  of  1832  provides,  that,  "  If  any  per- 
son, within  this  Church  offend  their  brethren  by  any 

*  Canon  XXXIII  of  1832. 

t  Office  of  Institution,  in  Book  of  Common  Prayer. 
X  Canon  XXVI  of  18:52,  and  "The  Order  of  Confirmation," 
in  the  Book  of  C.  ?.  and  the  directions  preceding. 


222  COxNGREGATIONALISM. 

wickedness  of  life,  such  persons  shall  be  expelled  from 
the  Holy  Communion,  agreeable  to  the  Rubric" — i.  e.  by 
the  minister  of  the  parish.*  On  complaint  being  made 
to  the  bishop,  in  writing,  by  the  person  thus  expelled,  the 
bishop  may  restore  him  if  he  think  proper,  or  may  insti- 
tute an  inquiry  into  the  case:  but  unless  such  complaint 
is  made  to  the  bishop,  it  is  not  his  duty  to  institute  any 
inquiry.t 

Thgs,  so  far  as  appears,  the  whole  business  of  receiv- 
ing to  the  communion  of  the  church,  and  rejecting  from 
it,  is  entirely  in  the  hands  of  the  minister  of  the  parish 
and  the  bishop  of  the  diocese.  But  for  this  we  find  no 
authority  in  the  Scripture.  And  to  the  claims  of  Episco- 
pacy, that  her  Bishops  only  have  the  right  to  ordain  and 
confirm,  to  exercise  a  general  supervision  over  the 
churches,  and  to  be  the  chief  administrators  of  spiritual 
discipline! —  we  are  constrained  to  object  as  unscriptu- 
ral  assumptions. 

(3)  The  1st  Canon  of  this  church,  enacts  that ''In 
this  church  there  shall  always  be  three  orders  in  the  Min- 
istry, viz  :  Bishops,  Priests,  and  Deacons." 

For  this  canon  we  can  find  no  authority  in  the  New 
Testament.  Neither  can  we  for  those  canons,  etc.  which 
give  to  bishops  the  superintendence  of  several  parishes, 
and  the  charge  and  government  of  their  ministers. 

(4)  We  object  to  the  claim  which  this  church  sets  up, 
of"  power  to  decree  rites  or  ceremonies,"  and  authority 
to  establish  a  Book  of  Service,  and  to  require  entire  con- 
furmitj/  to  decreed  rites,  and  to  prescribed  forms  of  prayer 
and  religious  service. |1 

*  See  the  Rubric,  or  directions  for  the  administration  of  the 
Lord's  Supper,  in  C.  P.  Book. 

t  See  Canon,  ut  sup.,  and  "  The  Order  for  the  administration 
of  the  Lord's  Supper" — in  C.  P.  Book. 

X  See  Bishop  Onderdonk,  Epis.  Tested  by  Scripture,  p.  11. 

II  See  Articles  of  Rclijrion  in  C.  P.  Book— Art.  20;  Canons 
XLV.  and  XLVll.  of  1632  ;  Constitution,  Art.  8. 


Ms  ADVANTAGES.  223 

We  find  uo  warrant  for  these  things  in  Scripture   and 
no  example  justifying  them,  in  the  apostolic  churches. 

(5)  We  object  not  merely  to  the  general  claim  of  the 
1  rotestant  Episcopal   Church,— of  power  to  establish  a 
Common  Prayer. Book,  and  to  decree  rites  or  ceremonies 
^^^•r~^!.""^^'''Ptu'"«^  liut  we  also  object  to  many  things 
m  this  C.  P.  Book,  and  these  decreed  rites,  ceremonie^s 
and  requisitions— as  unauthorized  by  the  Scriptures  and 
of  dangerous  tendency.     I  will  specify  a  few  particulars, 
in  "  Ihe  Ministration  of  Public  Baptism  of  Infants" 
the  Prayer  Book  teaches  the  doctrine  of  Baptismal  Re- 
generation ;  or  in  other  words,  that  children  baptized  by 
the  ministers  of  this  Church,  and  in  ihe  form  and  man- 
ner prescribed  in  the  C.  P.  Book,  are  "  regenerate  and 
grafted  into  the  body  of  Christ's  Church."     And  the  offi- 
ciating minister,  after  praying  God  to  "  sanctify  this  wa- 
ter to  the  mystical  washing  away  of  sin,"  and  the  appli- 
cation of  the  water  to  the  child, ^  is  required  to  say  :  "We 
yield  thee  hearty  thanks  most  merciful  Father,  that  it  hath 
pleased   thee   to  regenerate  this   infant  with  thy  Holy 
^pint,  to  receive  him  for  thine  otcn  child  by  adoption  and 
to  encorporate  him  into  thy  holy  church,''  etc. 

Thus  we  are  taught,  that  the  Episcopal  baptism  of  in- 
fants is  "  a  saving  ordinance:'"'  But  where  is  the  chap- 
ter and  verse  for  this  ?  And  where  shall  we  find  scrip- 
tural authority  for  ''god-fathers  and  god-mothers  "—not 
the  parents  of  the  child-^takinsr  the>art  which  they  do 
m  the  baptism  of  infants  ?  and  where,  for  si^nina  the  child 
with  the  sign  of  the  cross  ?  "^      * 

In  "  The  Order  of  Confirmation"  the  officiatino-  bishop 
utters  language  scarcely  less  objectionable  thnn  tliat  em- 
ployed in  the  Baptismal  Service.  Having  laid  his  hands 
on  the  heads  of  the  persons  to  be  confirmed,  he  declares 

Hxods\  favor  and  gracious  goodness  towards  them:' 

thl  ol?"  I'  ^''^:"'^I^\  ^"Jl  ^""y  avowed  by  -  The  Churchman," 
the  official  orga'n  of  the  Bishop  of  New  York.  ' 


^24  CONGREGATIONALISM. 

And  this  declaration  is  made,  not  in  respect  to  intelli* 
gent,  and  hopefully  pious  adult  persons,  only,  but  in- 
cludes all  such  **  children  as  are  come  to  competent  age, 
and  can  say  the  Creed,  the  Lord's  Prayer,  and  the  Ten 
Commandments,  and  can  answer  to  the  other  questions 
of  [the]  Short  Catechism"  in  the  Prayer  Book,  and  are 
presented  to  the  Bishop  by  the  minister  of  the  parish,  for 
Confirmation.* 

Is  such  language  authorized  by  the  Scriptures?  Is  it 
safe — is  it  scriptural,  for  one  erring  mortal,  to  certify  an- 
other of  the  favor  of  God,  after  this  manner  ? 

We  consider  it  a  very  serious  objection  to  this  church, 
that  evidence  of  personal  piety  is  not  required,  according 
to  the  C.  P.  Book,  of  those  who  are  admitted  to  her  com- 
munion. 

The  rite  of  Confirmation  admits  one  to  full  commu- 
nion: but  to  enjoy  this  rite  the  profession  of  an  ortho- 
dox creed,  and  a  moral  life,  alone,  are  indispensable. 
Thus  read  the  directions  to  the  Order  of  Confirmation : 
*'  So  soon  as  children  are  come  to  a  competent  age,  and 
can  say  the  Creed,  the  Lord's  Prayer,  and  the  Ten  Com- 
mandtnents,  and  can  answer  to  the  other  questions  of 
this  short  Catechism,  they  shall  he  brought  to  the  JBish- 
op^' — to  be  confirmed.  "  And  there  shall  none  be  ad- 
mitted to  the  holy  Communion,  until  such  time  as  he  be 
confirmed,  or  be  ready  and  desirous  to  be  confirmed." — 
See  also  the  last  exhortation  to  the  god-parents,  at  the 
baptism  of  a  child. 

Does  not  apostolic  example  require  that  all  who  are 
admitted  to  Christian  churches  should  intelligently  be- 
lieve, and  publicly  profess  their  belief — that  they  have 
been  born  of  God,  and  become  new  creatures  in  Christ 
Jesus?  But  it  will  hardly  be  maintained  that  all  chil- 
dren who  can  say  the  Creed,  the  Lord's  Prayer  and  the 
Ten  Commandments,  and  can  recite  the  Catechism,  give 
evidence  of  Regeneration. 

*  See  in  Book  of  C.  P.  Catechism  and  Order  of  Confirma- 
tion. 


ITS  ADVANTAGES.  225 

(6)  To  this  enumeration  of  unscriptural  features  in 
Protestant  Episcopacy,  we  feel  constrained  to  add  an- 
other, touching  various  rites,  and  ceremonies,  and  out- 
ward observances,  established  by  this  Church  and  en- 
joined upon  its  members ; — viz.  that  in  many  things  this 
Church  symbolizes  with  Popery. 

The  Service  Book  of  the  American  Episcopal  Church 
is  the  same,  with  slight  alterations,  as  that  used  by  the 
Church  of  England:  and  the  English  Book  is  chiefly 
compiled  from  Popish  Service  Books.* 

Hence  the  Jesuit,  Dr.  Carrier,  declared  :  "  The  Com- 
mon Prayer  and  Catechism  [of  the  Church  of  England] 
contains  nothing  contrary  to  the  Romish  Service."! 
Bishop  Montague  asserted :  "  that  our  [the  English] 
Service  is  the  same  in  most  things  with  the  Church  of 
Rome ;  and  that  the  differences  are  not  so  great  that 
we  should  make  any  separation."!  The  order  of  the 
Institution  of  Priests  and  Deacons  is  substantially  the 
same  in  the  Romish,  English,  and  American  Episcopal 
Churches.  Their  rites  and  ceremonies  in  public  wor- 
ship, are  strikingly  alike;  they  stand,  and  sit,  and  kneel 
together;  their  confessions  and  absolutions,  their  Pater 
Nosters,  Gloria  Patri,  Litanies  and  Responses  substan- 
tially agree  together.  Their  method  -of  rehearsing  the 
Ten  Commandments,  and  of  reading  the  Psalms  by  al- 
ternating is  similar.  Many  of  the  Collects,  Lessons,  etc. 
of  the  English  and  American  Episcopal  Churches,  are 
either  word  for  word  from  the  Romish  Service  Books, 
or  agree  for  substance.  Their  Saint's  Days,  and  Holy 
Days,  their  fasts  and  feasts — fixed  and  moveable,  are 
taken  from  the  Calendar  of  Rome. 

This  conformity  of  the  English  service  to  the  Roman 
ritual  seems  not  to  have  arisen,  originally,  from  any  love 

*  See  Neal's  Puritans,  Vol.  I.  pp.  95,  96. — De  Laune's  Flea, 
pp.  47,52.     Hist.  Congregationalism,  pp.  205,  206. 

t  See  De  Laune's  Plea  for  the  Non  Conformists,  p.  48. 

X  lb.  and  Neal's  Puritans,  Vol.  II.  pp.  164—342. 

15 


226  CONGREGATIONALISM. 

for  Popery,  but  from  a  fear,  on  the  part  of  the  early 
English  Reformers,  of  doing  violence  to  public  prejudices, 
by  a  sudden  and  entire  overturn  of  all  the  consecrated 
religious  associations  of  the  people  ;  and  a  hope  and  ex- 
pectation of  drawing  in  the  Papists  to  a  conformity  with 
the  Reformed  Church  of  England.* 

And  for  some  time  their  anticipations  seem  to  have 
been  realized.  The  Papists  continued  to  attend  the  Eng- 
lish service,  until  his  Holiness,  despairing  of  the  recove- 
ry of  his  supremacy  by  fair  means,  interdicted  the  prac- 
tice and  excommunicated  Elizabeth.  But,  so  imposing 
were  the  services  of  the  English  cathedrals,  in  the  days 
of  Elizabeth,  that  the  very  messengers  of  the  Pope  de- 
clared, "  that  they  wondered  the  Pope  should  be  so  ill 
informed  and  advised  [as]  to  interdict  a  Prince,  whose 
service  and  ceremonies  so  symbolize  with  his  own."t 

And  it  is,  I  believe,  a  well  supported  assertion,  that 
Pope  Pius  V.  and  Gregory  XIII.  both  offered  to  confirm 
the  English  Liturgy,  on  condition  that  Elizabeth  would 
acknowledge  the  supremacy  of  Rome.^  Thus  stood 
church  matters  in  the  days  of  Elizabeth. 

Some  alterations  were  made  in  the  Prayer  Book  by 
James  I.  and  some  by  Charles  II. ;  "  yet,  so  as  the  main 
body  and  essentials  of  it  (as  well  in  the  chiefest  mate- 
rials, as  in  the  frame  and  order  thereof)  have  still  con- 
tinued the  same  unto  this  day."  This  was  said  in  the 
Preface  to  the  Prayer  Book,  in  the  days  of  Charles  II. 

*  Stillingfleet,in  his  "Irenicum,"  asserts  this  unequivocally  ; 
and  commends  the  Reformers  for  their  policy.  He  calls  the 
English  Liturgy  '■'•  a  bait"  for  the  Papists.  See  pp.  122, 123. 
2d  Ed.  1G62. 

t  Hume's  England,  Vol.  II.  ch.  33,  p.  572.  Alb.  ed.  and 
Vol.  in.  ch.  40,  p.  69.— Neal's  Pur.  Vol.  I.  p.  273.— De  Laune, 
p.  49. 

X  De  Laune,  p.  48.— JNeal,  Vol.  1.  pp.  202,  also  191 ,  192. 

JNeal  says,  Pius  IV  ;  but  this  must  be  a  mistake  or  misprint; 
^or  he  says  the  offer  was  made  in  1570;  but  Pius  IV.  died  1566. 
— See  Hume,  ut  sup.  and  Mosheim  Ecc.  Hist.  Vol.  111.  pp.  91, 
92,  Harper's  ed. 


ITS  ADVANTAGES.  227 

(1661),  and  is  equally  true  now  ;  for  no  alterations  have 
since  been  made  in  the  English  Book  of  Common  Prayer. 

And  the  objections  to  the  '*  main  body  and  essentials" 
of  the  English  Common  Prayer  Book — that  they  are 
borrowed  from  Popery,  and  cause  the  English  church 
to  symbolize  with  Popery — lie  with  full  weight  against 
the  "  chiefest  materials"  of  the  Common  Prayer  Book  of 
the  Protestant  Episcopal  Church  in  the  U.  S.  of  Ameri- 
ca ;  for  in  most  essential  points  and  particulars  the  two 
books  are  alike.* 

Regarding  Popery  as  the  "  Mystery  of  Iniquity," — the 
grand  device  of  Satan  to  overthrow  the  Church  of  God, 
we  cannot  but  consider  all  symbolizing  with  this  system 
of  abominations  as  alike  unscriptural  and  dangerous. 

That  this  complicated  and  peculiar  ritual  of  the  Epis- 
copal Church  is  not  required  by  the  New  Testament — 
our  only  infallible  guide — will  sufficiently  appear  on  the 
most  cursory  examination  and  comparison. 

That  these  things  in  the  Episcopal  Church  are  o^  dan- 
gerous tendency^  is  sufficiently  evident  to  our  minds  from 
the  history  of  English  Episcopacy.  Repeatedly  has  the 
Church  of  England  been  brought  to  the  very  verge  of 
Popery.  And  at  this  very  moment  her  Protestantism  is 
most  seriously  threatened  by  this  symbolizing  withPopery, 
which  her  own  Prayer  Book  sanctions — yea,  requires  in 
her  members. 

*  According  to  the  Rev.  Mr.  Boyle,  of  Boston,  a  distinguished 
clergyman  of  the  P.  E.  Church,  the  service-book  of  the  Am. 
Epis.  Chh.  differs  from  the  English  in  the  following  particulars  : 
(1)  "A  shorter  form  of  absolution  is  alloiced^"  though  "  the  Eng- 
lish one  is  most  generally  recited  in  divine  service."  (2)  "The 
Athanasian  creed  is  omitted."  *  *  (3)  '•  In  the  office  of  Baptism, 
the  sign  of  the  cross  may  be  dispensed  with,  if  requested."  *  * 
(4)  "  The  marriage  service  has  been  considerably  abridged." 
(o)  •''  In  the  general  service,  some  expressions  in  the  English 
rrayer  Book  *  *  are  altered  or  omitted."  (6)  "  A  change  was, 
of  course,  made  in  the  Prayers  for  Rulers"  ***(/)  "And  there 
may  be  a  few  other  verbal  differences  of  minor  importance." — 
Abridged  from  an  article  in  Enc.  Reiig.  Knowl.  on  P.  E.  Chh. 
in  U.  S.  A. 


228  CONGREGATIONALISM, 

The  reasons  why  Protestant  Episcopacy  in  America 
has  not  developed  more  fully  this  same  Popish  tendency, 
are  sufficiently  obvious  to  such  as  consider,  that  this 
Church,  as  an  independent  body,  has  existed  but  little 
rpore  than  half  a  century,  and  has  been  constantly  sur- 
rounded by  influences  most  decidedly  hostile  to  Roman- 
ism, in  the  institutions  of  this  country  and  the  vast  pre- 
dominance of  dissenters  "  from  the  bishop  of  Rome  and 
all  his  detestable  enormities." 

But  the  time  is  coming — yea,  and  now  is — when  the 
tendency  of  Episcopacy  to  countenance  Popery,  as  a 
system  of  religious  order  and  worship^  will  be  more  ap- 
parent.* 

*  Since  the  above  was  written,  the  public  press  lias  furnished 
a  most  remarkable  confirmation  of  our  apprehensions.  On  the 
2d  July,  184;;},  a  young-  man  was  ordained  by  bishop  Ondrrdonk 
of  New  Yt)rk,  who  openly  avowed  his  agreement  essentially 
with  the  cliurch  of  Rome  :  (1 )  "  He  did  not  see  anything  to  pre- 
vent or  forbid"  his  having  recourse  to  the  ministry  of  Rome,  if  de- 
nied admission  to  the  ministry  of  the  Frotestant  Episcopal  Church 
in  this  country.  (2)  "  He  did  not  deem  the  differences  between 
[the  P.  E.  Chh.]  and  the  Church  of  Rome  to  be  such  as  em- 
braced any  points  of  faith."  (3)  "  He  was  not  prepared  to  pro- 
nounce the  doctrine  of  transubstantiation  an  absurd  or  mipossi- 
ble  doctrine."  (4)  "  He  does  not  object  to  the  Romish  doctrine 
of  Purgatory  as  defined  by  the  Council  of  Trent."  *  *  '*  (5)  "  He 
was  not  prepared  to  say  whether  she  [the  Romish  Church]  or 
the  Anglican  Church  were  the  more  pure."  ((5)  "  He  regarded 
the  denial  of  the  cup  to  the  laity  [in  the  administration  of  the 
sacrament  of  the  Lord's  supper]  as  a  mere  matter  of  discipline." 
*  *  (7)  "  He  believes  that  the  Reformation  from  the  Church  of 
Rome  was  an  unjustifiable  act,  and  followed  by  many  grievous 
and  lamentable  results."  (8)  He  was  not  disposed  to  fault  the 
Church  of  Rome  for  using  Apocryphal  Books ;  "nor  was  he 
prepared  to  say  that  the  Holy  Spirit  did  not  speak  by  these  Books 
Apocryphal."  (9)  "  He  considered  tlie  promise  of  conformity 
to  the  doctrine,  discipline,  and  worship  of  the  P.  E.  Chh.  as  not 
embracing  the  39  Articles  in  any  dose  and  rigid  constructiun  of 
them,  but  regarded  them  only  as  affording  a  sort  of  general  ba- 
sis of  concord — as  those  which  none  subscribed  except  with  cer- 
tain mental  reservations  and  private  exceptions;  and  that  this 
was  what  he  regarded  as  Bishop  White's  view."  — He  further 
declared  his  conviction  of  the  lawfulness  of  the  invocation  of 


ITS  ADVANTAGES.  229 

I  have  now  frankly  expressed  some  of  our  reasons  for 
regarding  Episcopacy  as  less  scriptural  in  its  order  and 
worship,  than  Congregationalism.  I  have  spoken  of  the 
system,  not  of  the  men  who  embrace  it.  Towards  Epis- 
copalians— so  far  as  they  exhibit  the  spirit  of  Christ — we 
cherish  the  kindest  and  most  fraternal  feelings.  Their 
ecclesiastical  polity  we  believe  to  be  unscriptural  in  many 
particulars,  and  of  dangerous  tendency  ;  and  as  honest, 
conscientious  men,  we  hesitate  not  to  say  what  we 
think.  "  Faithful  are  the  wounds  of  a  friend,  but  the 
kisses  of  an  enemy  are  deceitful." 

The,  Methodist  Episcopal  Church. 

The  grounds  of  our  preference  for  Congregationalism 
over  the  P.  Episcopal  Church  having  been  briefly  staled, 
we  will  turn  next  to  the  Methodist  Episcopal  Church; 
and  cursorily  examine  its  constitution  and  discipline. 

(1)  "  The  government  of  this  church  is  strictly  Epis- 
copal." So  says  one  of  its  leading  members.  Another 
says — "It  is  a  moderate  Episcopacy." 

saints — thought  the  souls  in  purgatory  nnight  be  benefited  by 
our  prayers — received  the  creed  of  Pope  Pius  IV.  so  far  as  it 
was  a  repetition  of  the  decrees  of  the  Council  of  Trent,  which 
decrees  he  could  receive,  the  damnatory  clauses  only  excepted, 
etc.  etc. 

Notwithstanding  the  avowal  of  these  Popish  sentiments,  and 
the  solemn  protest  of  two  of  his  most  respectable  clergy,  the  Epis- 
copal Bishop  of  New  York,  with  the  concurrence  of  six  of  his 
presbyters,  and  of  Bishop  Ives  of  North  Carolina,  proceeded  to 
ordain  this  Piomanist  as  a  minister  of  the  Protestant  Episcopal 
Church  in  the  U.  S.  A.  —  See  '•  A  Statement  of  Facts  in  Rela- 
tion to  the  Recent  Ordination  in  St.  Stephen's  Church,  New 
York,  by  Drs.  Smith  and  Anthon.   1843." 

The  controversy  whi  ;h  has  grown  out  ofthis  matter,  has  de- 
veloped the  arbitrary  nature  of  the  power  claimed  by  high 
churchmen — Puseyites.  It  seems,  that  a  bishop  claims  the  right 
to  say  what  motions  may  be  made  in  Convention,  and  to  refuse 
to  put  such  as  are  offensive  to  him  ;  and  even  to  silence  and  put 
down  the  mover  of  any  such  motion.  —  See  an  account  of  the 
doing.s  of  the  Episcopal  Convention  in  New  York,  in  September, 
1843. 


230  CONGREGATIONALISM. 

Like  the  P.  E.  Church,  it  asserts  that  there  should  be 
three  orders  in  the  ministry — Bishops,  Elders,  and  Dea- 
cons; and  its  Book  of  Discipline  contains  the  substance 
of  the  form  and  manner  of  makinor  and  ordaininor  these 
officers,  which  is  found  in  the  Book  of  Common  Prayer 
of  the  Episcopal  Church.  Their  bishops,  however, 
claim  not  the  exclusive  right  to  ordain,  and  may  them- 
selves be  ordained  by  presbyters. — See  Discp.  M.  E. 
Chh.  ch.  1.  §  4.  ch.  4.  §  1,  2,  3.  They  are  regarded  as 
superior  to  elders  in  office  rather  than  grade. — Zion's 
Herald  on  Meth.  Polity,  Oct.  6,  1841.  Still  they  ap- 
pear to  sympathize  with  Episcopacy.  Soon  after  the 
establishment  of  an  '  Episcopate'  in  the  P.  E.  Church 
of  U.  S.,  Dr.  Coke,  the  presiding  Methodist  bishop, 
expressed  his  entire  accordance  with  the  P.  E.  Church, 
in  their  order  and  discipline,  and  his  earnest  desire  for 
a  union  between  the  two  denominations.*  And  though 
there  is  now,  perhaps,  less  sympathy  between  these  hie- 
rarchies than  ever  before,  yet,  as  late  as  1840,  this 
proposal  was  renewed  by  a  leading  Methodist. t 

So  far,  then,  as  this  Church  approves  of  the  Constitu- 
tion and  Discipline  of  the  P.  E.  Church,  so  far  must  we 
disapprove  of  Episcopal  Methodism. 

(2)  The  national  character  of  this  church,  is  another 
objection  to  it.  All  the  congregations  throughout  the 
United  States,  are  regarded  as  but  parts  of  one  great  na- 
tional establishment.  In  no  church  system  in  these 
United  States — Popery  alone  excepted — is  there  such  a 
centralizing  of  power  as  in  this.  Viewed  in  its  national 
character,  it  is  an  oligarchy.  Six  bishops  are  at  its  head, 
as  its  supervisors,  and,  to  a  very  great  extent,  its  uncon- 
trolled governors.  And  these — unlike  the  bishops  of  the 
P.  E.  Church — appear  not  to  be  permanently  confined 
to  particular  dioceses,  or  districts,  but  to  have  equal 

*  See  his  letters  to  bishop  White,  in  Memoirs  i)f  P.  E.  Chh. 
pp.  4-25—431. 

t  SeeN.Y.  Obs.  Nov.  21, 1840. 


ITS  ADVANTAGES.  231 

power  and  authority  in  every  part  of  the  Church,  over  its 
spiritual  and  temporal  affairs.  More  than  two  thousand 
travelling  preachers,  in  every  part  of  the  United  States, 
are  under  their  control,  and  go  and  come  at  their  bid- 
ding. A  power  which  the  very  apostles,  the  vicegerents 
of  Christ  himself,  never  pretended  to  exercise  over  the 
pastors  and  teachers  of  particular  churches. 

(3)  The  absolute  and  exclusive  power  of  the  clergy, 
in  the  government  of  this  Church,  is,  in  our  view,  anoth- 
er very  objectionable  feature  in  the  System. 

The  U.  S.  are  divided  into  thirty-three  "  Conferen- 
ces ;"  in  each  of  which  there  is  a  yearly  meeting  of  all 
the  travelling  preachers,  and  such  as  are  eligible  to  this 
office,  with  a  presiding  bishop  at  their  head — called  the 
"  Yearly  Conference."  This  body  of  clergymen  man- 
age the  affairs  of  the  church  within  their  Conference.   . 

From  these  Yearly  Conferences  a  number  of  delegates 
— one  for  every  twenty-one  members — go  up  to  form  the 
"  General  Conference,"  which  has  in  its  hands  the  su- 
preme power  of  the  Church.  Into  neither  of  these 
bodies  are  any  laymen  admitted.  The  general  govern- 
ment of  this  Church  then,  is  entirely  in  the  hands  of  the 
bishops  and  clergy.  A  most  unscriptural  and  dange- 
rous location  of  power;  as  is  manifest  from  the  infalli- 
ble Word  of  God,  and  from  the  past  history  of  the 
Church. 

(4)  Not  only  are  the  people  thus  robbed  of  all  par- 
ticipation in  the  general  government  under  which 
they  live,  but  likewise  of  ail  right  to  call,  ordain,  retain, 
or  dismiss  thew-  ministers.  The  General  Conference 
chooses  the  bishops. — Disc.  ch.  1.  §  4.  The  Yearly 
Conferences  choose  the  travelling  elders  and  deacons, 
and  present  ^them  to  the  bishops  for  ordination. — Disc, 
ch.  1.  §  6,  7.  The  Quarterly  Conferences  recommend 
the  preachers  to  the  Yearly  Conferences.  The  bishops  ap- 
point the  presiding  elders;  who  are  virtually  bishops  in 
their  respective  circuits. — Sect.  5.  The  presiding  elders, 


232  CONGREGATIONALISM. 

the  travelling  elders,  the  deacons,  and  the  preachers,*  are, 
as  we  have  already  seen,  all  under  the  direction  of  the 
bishops;  who  station  them  where  they  think  proper, 
and  remove  them  when  they  think  best,  subject  to  cer- 
tain general  restrictions.! — Sects.  4,  5,  8.    Ans.  11,  12. 

In  none  of  these  important  matters  is  the  voice  of  the 
people  heard.  I  mean  the  ior/v/of  the  people  in  distinc- 
tion from  the  officers  of  the  Church. 

(5)  And  in  other  important  affairs  connected  with 
the  interests  of  particular  congregations,  the  people  as 
a  body,  have  nearly  as  little  concern.  This  will  appear 
by  the  following  detail.  Every  Conference  is  divided 
into  several  Districts,  each  embracing  a  considerable 
number  of  congregations.  Over  each  district  is  placed 
what  is  caHed — a  Presiding  Elder;  who  has  the  gen- 
eral control  and  direction  of  all  the  travelling  and  lo- 
cal preachers,  and  of  all  the  exhorters  in  the  district. 
— Disc.  ch.  1.  §  5.  Every  District  is  divided  into  Cir- 
cuits, embracing  several  congregations.  Each  circuit 
is  usually  supplied  with  travelling  and  local  preachers, 
more  or  less  exhorters,  and  with  three  or  more  stew- 
ards.— Disc.  Part.  II.  §  3. 

Every  circuit  has  its  Quarterly  Conference  ;  which  is 
composed  "of  all  the  travelling  and  local  preachers, J 
exhorters,  stewards,  and  [class]  leaders  of  the  circuit, 
and  none  else.'''' — Chap.  I.  §  5. 

Each  consregation  is  divided  into  Classes,  of  about 
twelve  persons  ;  to  each  of  which  a  leader  is  appointed. 
—Disc.  P.  II.  §  1. 

The  special  charge  of  each  circuit  is  intrusted  to  one 


*  A  preacher  is  a  person  on  trial  for  admission  to  "full  con- 
nection."— Disc.  ch.  1.  §  8. 

t  '•  The  law  of  custom  has  made  the  presiding  elders  a  coun- 
cil with  the  bishop,  in  fixing  the  appointments  of  Ulie  preach- 
ers " — Bishop  Hedding  on  Discipline,  Zion's  Herald,  Dec.  1, 
1841. 

+  Preachers  who  have  located,  or  settled  down  in  some  partic- 
ular place,  and  do  not  travel  from  town  to  town. 


ITS  ADVANTAGES.  233 

of  the  travelling  preachers.  He  licenses  the  exhorters, 
if  the  class  leaders  of  the  circuit,  or  the  class  of  which 
the  applicant  is  a  member,  consent;  he  appoints  and 
removes,  as  he  judges  proper,  the  class  leaders;  he 
nominates  to  the  Quarterly  Conference  the  stewards  of 
the  circuit;*  and  has  the  general  oversight  and  direc- 
tion of  all  the  preachers,  exhorters,  stewards,  leaders, 
and  the  spiritual  and  temporal  affairs  of  his  circuit. — 
Disc.  ch.  1.  §  9.  P.  II.  §  3. 

From  all  of  which  it  appears,  that  what  we  call  the 
people — the  majority  of  those  who  constitute  the  church 
itself — have  no  voice  whatever  in  the  managrement  of 
very  important  local  matters,  affecting  their  temporal 
and  spiritual  interests. 

John  Wesley  was  certainly  right,  when  he  said  of  him- 
self and  his  Methodist  friends — we  are  no  republi- 
cans.t  And  Richard  Watson,  a  standard  writer  among 
the  Methodists,  but  echoed  Mr.  Wesley's  sentiments, 
when  he  said:  "  A  popular  form  of  church  government 
*  *  could  only  be  tolerable,  in  ver^  small,  isolated  socie- 
ties, and  that,  in  times  of  their  greatest  simplicity  and 
love."! 

I  need  not  stop  to  point  out  the  contrast  between 
such  a  general  system  of  church  government,  and  any- 
thinor  to  be  found  in  the  New  Testament.  Indeed,  I 
know  not  that  the  Episcopal  Methodists  lay  any  claim 
to  Scriptural  authority  for  their  hierarchy.  It  origina- 
ted with  John  Wesley,  a  presbyter  of  the  Church  of 
England.  In  1784  he  ordained,  by  imposition  of  his 
own  hands,  Thomas  Coke,  for  the  Episcopal  office  in 
America,  "  and  commissioned  and  directed  him  to  set 

*  "  As  long  as  I  live,"  said  Mr.  Wesley,  " /Ae  people  shall 
have  no  share  in  choosing  either  stewards  or  leaders  among  the 
Metjiodists." 

t  See  Letter  to  John  Mason. 

X  Theol.  Institutes,  Part  IV.  ch.  1,  republished  in  N.  Y.  by 
M.  E.  Book  Concern. 


234  CONGREGATIONALISM. 

apart  Francis  Asbury,  *  *  for  the  same  Episcopal  office." 
And  through  their  hands  the  present  clergy  of  the  M. 
E.  Church  in  U.  S.,  have  chiefly  received  ordination. — 
Disc.  §  1.  Mr.  Wesley's  notions  of  church  govern- 
ment were  highly  monarchical,  if  not  despotic.  Bishop 
Coke  and  Asbury  tell  us,  that  "  Mr.  Wesley,  as  the 
venerable  founder  (under  God)  of  the  whole  Methodist 
Society,  governed  without  any  responsibility  ichatever. 
*  *  He  was  the  patron  of  all  the  Methodist  pulpits  in 
Great  Britian  and  Ireland  for  life;  the  sole  right  of 
nomination  being  invested  in  him  by  all  the  deeds  of 
settlement;  which  gave  him  exceeding  great  power."* 
A  measure  of  his  spirit  has  been  infused  into  the  consti- 
tution of  the  Methodist  Episcopal  Church  of  the  United 
States. 

The  above  brief  outline  will  enable  the  reader  to 
judge  between  Episcopal  Methodism  and  Congregation- 
alism ;  and  to  decide  in  his  own  mind,  which  of  the 
two  is  the  more  scriptural  system  of  church  government. 

Preshyterianism. 

The  next  great  denomination  of  Christians  whose 
church  polity  differs  from  the  Congregational,  is  the  Pres- 
byterian. I  denominate  this  aristocratical,  because  it 
recognizes  no  presiding  and  controlling  head,  under  the 
tide  of  a  bishop,  but  commits  the  government  of  the  church 
to  the  ministers  and  a  few  select  persons  from  the  church- 
es. Its  clergy  are  all  on  a  footing  of  equality.  Each 
congregation  has  the  right  of  electing  its  own  officers.! 

*  See  Bishop  Hedding  on  Meth.  Disc.  Zion's  Herald,  Dec. 
1,1841. 

t  They  canaot,  however,  call  a  pastor  except  it  be  throvgh  the 
Presbytery  lo  which  the  church  belongs.  Neither  can  they  have 
a  pastor  ordained  or  installed  over  them,  except  it  be  by  the  con- 
sent and  concurrence  of  their  own  presbytery,  and  that  with 
which  the  candidate  is  connected. — See  "  Form  of  Gov."  ch. 
15  and  16.     I  am  now  speaking  of  American  Presbytdrianism. 


ITS  ADVANTAGES.  235 

These  consist  of  a  pastor,  ruling  elders,  and  deacons,  in 
number  according  to  the  wants  of  the  congregation. 
Thus  far  the  difference  between  Congregationalism  and 
Presbyterianism  is  not  so  essential :  but,  from  this  point 
the  two  denominations  rapidly  diverge. 

(1)  A  radical  difference  between  us  is  found  in  our 
definitions  of  «  church.  One  of  the  "  radical  principles 
of  Presbyterian  church  government  is  : — That  the  seve- 
ral different  congregations  of  believers,  taken  collectively y 
constitute  one  church  of  Christ,  called  emphatically — the 
Church:'* 

This  principle  is  the  ground-work  of  all  our  differences 
of  government  and  discipline. 

(2)  Acting  upon  this  principle  each  Presbyterian  con- 
gregation is  governed,  not  by  the  united  brethren  thereof. 

In  Scotland,  Presbyterianism  is  the  Established  and  endowed  re- 
ligion of  the  State.  This  took  place  in  1592,  afier  a  struggle  of 
about  50  years  with  Popery  and  Prelacy  ;  and,  after  several  chan- 
ges, was  confirmed  soon  after  the  Revolution  in  1688  ;  and  thus 
has  continued  to  the  present  time.  This  connection  of  Church 
and  State  has  given  the  State  a  right  to  legislate  for  the  (church, 
and  has  introduced  the  law  of  Lay  Patronage.  This  law  takes 
Irom  the  several  parishes  the  right  to  elect  their  pastors.  The 
patron  of  the  living  has  the  right  to  present  any  duly  qualified 
minister  to  a  vacant  parish  ;  and  the  presbytery,  within  whose 
bounds  the  vacant  parish  lies,  is  obliged  to  receive  such  pre- 
sented minister.  Great  opposition  to  this  law  has  of  late  appear- 
ed: and  the  Presbyterian  Church  is  now  in  a  ferment  upon 
this  subject. 

fn  other  respects,  the  order  and  government  of  the  Scottish 
Kirk  is  substantially  the  same  with  the  Presbyterian  Church  of 
the  U.  S.— McCulloch,  vol.  2.  ch.  7.  sect.  3  —Blackwood's  Mag. 
for  Dec.  1840  and  Aug.  1841. 

Since  the  above  was  written,  this  ferment  has  burst  forth  into 
a  secession  of  nearly  500  ministers  of  the  Church  of  Scotland, 
embracing  a  large  proportion  of  the  piety  and  talent  of  the  Es- 
tablishment. These  men  have  separated  from  the  National  Kirk, 
surrendered  their  livinirs,  organized  themselves  into  a  new  body , 
under  the  title  of  The  Free  Church  of  Scotland.,  and  thrown  them- 
selves on  the  voluntary  contributions  of  the  people  for  a  support. 

*  See  ''  Form  of  Gov.  of  Presb.  Chh.  in  U.  S."  p.  397.  Itima- 
1821. 


336  CONGREGATIONALISM. 

but  by — "  The  Church  Session  ;"  that  is,  by  the  pastor 
and  ruling  elders  of  the  congregation,  who  are  "charged 
with  maintaining  the  spiritual  government  of  the  con- 
gregation. For  which  purpose,  they  have  power  to  in- 
quire into  the  knowledge  and  Christian  conduct  of  the 
members  of  the  church  ;  to  call  before  them  offenders 
and  witnesses,  being  members  of  their  own  congregation, 
and  to  introduce  other  witnesses,  where  it  may  be  ne- 
cessary to  bring  the  process  to  issue,  and  when  they  can 
be  procured  to  attend ;  to  receive  members  into  the 
church  ;  to  admonish  and  rebuke,  to  suspend,  or  exclude 
from  the  sacraments  those  who  are  found  to  deserve  cen- 
sure ;  to  concert  the  best  measures  for  promoting  the 
spiritual  interests  of  the  congregation  ;  and  to  appoint 
delegates  to  the  higher  judicatories  of  the  church."* 

Thus  it  appears,  that  "The  Church  Session"  is,  vir- 
tually, the  church.  A  few  leading  men  are  invested  with 
authority  to  control  and  manage  all  the  affairs  of  the 
congregation.  And  these  men  are  permanent  officers, 
independent  of  the  congregation,  and,  after  their  election, 
not  subject  at  all  to  the  controlling  voice  of  the  brethren. 
They  can  be  removed  from  office  only  by  death,  or  reg- 
ular trial  for  misdemeanors.  I  speak  particularly,  of  the 
ruling  elders,  who  are  considered  as  the  representatives 
of  the  congregation.  The  pastor,  if  obnoxious,  may,  un- 
doifbtedly  be  induced  to  remove  by  other  means;  but 
not  without  the  concurrence  of  the  Presbytery.  The 
government  of  each  congregation  is,  then,  to  all  intents 
and  purposes,  aristocratical. 

(3)  From  the  decisions  of  this  court — The  Session — 
an  appeal  may  be  made  to  a  higher,  called  "  The  Pres- 
bytery.'''' This  is  composed  "  of  all  the  ministers,  and 
one  rulinsf  elder  from  each  conoreo-ation  within  a  cer- 
tain  district,"  larger  or  smaller,  according  to  circum- 
stances. The  Presbytery  has,  substantially,  the  same 
power  over  all  the  congregations  within  its  limits,  that 
the  Church  Session  has  over  a  single  congregation. 

*  Plan  of  Gov.  ch.  10.  §  G. 


Its   ADVANTAGES.  237 

(4)  From  the  decisions  of  this  second  judicatory,  an 
appeal  may  be  made  to  a  third,  called  "  The  Synod.^'' 
This  is  composed  of  the  ministers  and  elders  of  at  least 
three  presbyteries.  This  court  exercises  a  controlling  in- 
fluence and  authority  over  all  the  presbyteries,  church 
sessions,  and  congregations  within  its  bounds. 

(5)  From  this  body  an  appeal  may  be  carried  up  to  the 
"  General  Assembly  ;"  which  is  the  highest  judicatory 
of  the  Presbyterian  church.  This  is  the  end  of  contro- 
versy;— or,  perhaps  I  should  say — the  resei-voir,  into 
which  all  obstinate  controversy  finally  runs ;  there  to  be 
disposed  of  as  it  best  may  be.* 

This  body  is  thus  constituted  :  Every  presbytery  is  en- 
titled to  send  one  minister  and  one  ruling  elder;  and,  if 
the  presbytery  embraces  more  than  nine  ministers,  it  may 
send  two  ministers,  and  an  equal  number  of  ruling  elders ; 
and  so  on,  one  minister  and  one  elder  for  every  nine  min- 
isters in  any  presbytery. 

The  General  Assembly  has  the  same  authority  over  the 
whole  Church  that  each  of  the  inferior  judicatories  has 
over  the  particular  portion  assigned  to  its  care.  It  is  the 
bond  of  union  among  all  the  congregations.  It  is  the 
General  Assembly  of  the  Presbyterian  Church  in  the 
United  States — The  Presbyterian  Church  itself. 

No  one  will  deny  that  this  system  of  church  govern- 
ment is  orderly  and  methodical ;  that  its  movements  are 
systematic  and  regular:  but  the  question  at  issue  is — 

"^  The  Sf.cesston  Church  of  Scotland,  a  lar^-e  and  in- 
creasing- body  of  Presbyterians,  differs  from  the  Established 
Church  (1)  in  having  no  General  Assembly;  the  Synod,  which 
meets  tvvice  a  year,  being  their  highest  ecclesiastical  court ; 
(2)  in  abjuring  patronage  ;  (3)  in  giving  the  rig'it  to  choose  its 
own  pastor,  to  the  communicants  of  each  conuregation.— Mc- 
Culloch,  ut  sup.  Sect.  4. 

The  "  New-School  "  Presbyterians  (as  they  are  often  called) 
of  this  country,  agree  with  the  Secession,  in' making  their  Sy- 
nods the  highest  judicatory  body.  Their  General  Assembly, 
which  meets  but  once  in  three  years,  has  no  appellate  jurisdic- 
tion. 


S38  CONGREGATIONALISM. 

Where  is  the  scriptural  model  and  authority  for  all  this  I 
I  go  not  into  the  specification  of  objections  to  this  sys- 
tem— I  will  not  dwell  upon  the  recent  developments  of 
the  workings  of  this  consolidated  system ;  but,  with  the 
Scripture  in  his  hands,  I  put  it  to  any  unbiassed  mind  to 
decide,  which  is  the  more  scriptural  form  of  church 
government,  the  Presbyterian  or  the  Congregational. 

Other  Dc7iominations> 

The  Lutheran  Church  on  the  Continent  of  Eu- 
rope, holds  an  intermediate  position  between  Episcopacy 
and  Presbyterianism,  except  in  Denmark  and  Sweden, 
where  the  Episcopal  form  prevails  ;  or  rather,  Romanism 
"  with  its  offensive  parts  lopped  off." 

The  sovereigns  of  the  respective  countries  in  which 
Lutherism  is  established,  *'  possess  the  supreme  power  in 
ecclesiastical  affairs."  The  highest  ecclesiastical  tribu- 
nal  is  the  Consistory ,  which  is  composed  of  civil  and 
ecclesiastical  jurists,  who  manage  the  affairs  of  the 
Church  in  the  name  of  their  respective  sovereigns. 
Where  the  Episcopal  form  prevails,  it  is  rather  on  the 
ground  o^  expediency ,  than  from  any  belief  in  its  Divine 
origin  :  "  for  the  Lutherans  are  persuaded,  that,  by  di- 
vine right,  there  is  no  difference  of  rank  and  preroga- 
tives among  the  ministers  of  the  gospel y*  They  admit 
of  Superintendents — sometimes  called  inspectors,  sen- 
iors, or  presidents — who  have  the  oversight  of  ministers 
and  ecclesiastical  affairs  ;  but  are  superior  to  other  min- 
isters only  in  office.  The  churches  use  liturgies,  practice 
confirmation,  confession  and  absolution.  Their  litur- 
gies, though  essentially  the  same  in  the  articles  of  reli- 
gion, differ  widely  in  different  countries,  and  are  much 
more  simple  than  those  of  strictly  Episcopal  Churches, 
and  admit  of  more  liberty  in  using  them. 

It  is  deemed  unnecessary  to  go  into  any  further  com- 

*  Mosheim,  B.  IV.  Cent.  XVI.  Part  II.  ch.  1.  §  3,  4. 


ITS  ADVANTAGES. 


239 


parison  of  different  forms  of  church  order  and  discipHne. 
All  other  denominations  are  believed  to  recognize  more 
or  less  of  the  general  principles  of  government  which 
have  been  already  considered,  and  may  be  classed  under 
one  or  other  of  these  great  denominations,  as  the  pecu- 
liarities of  one  or  the  other  predominate.  The  C  al- 
vinist  Baptists  are  Congregationalists  in  their 
government.  Indeed,  they  are  one  with  us,  so  far  as  the 
principlesofchurch  polity  are  concerned.  The  Free- 
will Baptists  recognize  a  form  of  government,  and  . 
order,  substantially  Congregational.  *'  Government  is 
vested  primarily  in  the  churches,  which  are  usually  com- 
posed of  such  believers  as  can  meet  together  for  wor- 
ship."* The  Protestant  Methodists,  or  Re- 
formed Methodists  have  introduced  into  their 
government  the  representative  principle  —  allowing  the 
laity  an  equal  voice  with  the  clergy  in  their  church  ju- 
dicatories. They  do  not  recognize  the  order  of  bishops, 
as  distinct  from  that  of  elders ;  but,  in  most  other  par- 
ticulars, symbolize  with  the  Protestant  Episcopal  church, 
in  their  government.  "The  Christian  Connec- 
tion "  maintains  the  strict  independence  of  the 
churches.     So  do  the  U  n  i  t  a  r  i  a  n  s . 

Believing  Congregationalism  to  be  entirely  scriptural, 
we  are  coristrained  to  regard  this  form  of  church  order 
and  discipline  as  more  correct  and  scriptural  than  any 
other,  in  just  that  proportion  in  which  any  other  varies, 
in  essential  points,  from  this.  And,  in  the  maintenance 
of  this  opinion  of  our  favorite  model,  we  do  not  regard 
ourselves  as  guilty  of  any  arrogance  in  relation  to  other 
systems;  for ,° consistently  with  our  principles,  we  can 
do  no  less  than  to  esteem  our  own  above  all  others. 
We  maintain  that  the  Scriptures  are  a  sufficient  guide  to 
all  that  is  essential  to  the  good  order  and  correct  disci- 
pline of  a  church  of  Christ.     We  have  carefully  examin- 

*  Elder  Beede,  in  Relig  Encyclopedia.     See  also  the  Appen- 
dix to  their  •'  Treatise  on  the  Faith  of  the  F.  W.  B." 


5i40  CONGREGATIONALISM. 

ed  the  Scriptures  to  ascertain  what  this  order  and  disci* 
pline  should  be;  and  have  arrived  at  conclusions,  which 
these  pages  partially,  at  least,  detail.  We  have  compar- 
ed this  system  with  others,  and  have  briefly  detailed  the 
result :  and  if,  in  our  investigations  and  our  deductions 
we  have  not  erred,  then,  in  our  conclusion  we  are  cor- 
rect, that,  of  all  the  systems  of  church  government  known 
to  us,  Congregationalism  is  the  most  scriptural.  And 
this  we  conceive  to  be  one  of  the  advantages — and  not  a 
trifling  one,  either — which  this  system  possesses  over 
every  other. 

II.  Another  advantage  of  Congregationalism  is,  that 
it  encourages  self-government  beyond  that  of  any  other 
system. 

In  proportion  as  you  abridge  men  of  the  privilege  of 
governing  themselves,  and  deprive  them  of  the  induce- 
ments to  attempt  it,  in  just  that  degree  you  encourage 
the  doctrine,  that  they  are  incapable  of  self-government, 
and  discourage  all  attempts  to  exercise  this  inalienable 
and  all-important  right.  Now  the  Congregational  sys- 
tem of  church  government,  beyond  all  others,  encoura- 
ges every  man  to  exercise  this  important  birth-right.  It 
teaches  him  that  Christ  has  intrusted  the  management  of 
his  kingdom  upon  earth  to  the  hands  of  his  people,  with 
certain  general  rules  for  their  o-uidance.  He  who  has 
learned  from  the  Scriptures  that  Christ  has  committed 
such  interests  to  his  people,  will  not  be  slow  to  perceive, 
that  if  men  are  judged  competent  to  manage  aff*airs  which 
pertain  to  their  eternal  interests,  there  is  a  gross  incon- 
sistency in  denying  their  ability  to  manage  affairs  which 
pertain  only  to  the  present  life.  The  direcit  tendency  of 
this  system  of  church  government,  then,  is  to  a  demo- 
cratica!  form  of  state  government. 

The  early  English  Congregationalists,  seem  to  have 
had  no  design  upon  the  State,  when  they  asserted  their 
rights  as  Christians  ;  indeed,  they  expressly  avowed  their 
cordial  attachment  to  the  monarchical,  and  all  but  des- 
potic government  under  which  they  lived.    And  this  was 


ITS  ADVANTAGES.  241 

irue  of  the  Brownists  even,  the  pioneers  of  our  denomi- 
nation, who  were  rigid  separatists  from  the  Episcopal 
Churchj  and  often  violent  in  their  denunciations  against 
those  who  upheld  it ;  and  who  denied  the  right  of  state 
governments  to  interfere  at  all  with  the  affairs  of  the 
churches. 

Penry,  one  of  the  last  of  the  Brownists  who  suffered 
death  for  his  religious  sentiments  during  the  reign  of 
Elizabeth,  when  accused  of  disloyalty,  protested  against 
the  accusation ;  declaring  that  the  queen  had  a  daily  re- 
m.embrance  in  his  prayers  ;  and,  with  his  dying  breath, 
sent  to  her  majesty  the  assurance  of  his  loyalty.*  Nev- 
ertheless, the  politicians  of  those  times  were  not  slow  to 
perceive  the  natural  tendency  of  these  principles  of 
church  government;  and  could  not  be  persuaded,  that 
the  men  who  claimed  independence  in  church  matters y 
did  not  aim  at  the  same  independence  in  civil  affairs. 
Hence  it  was,  that  the  persecution  of  the  Brownists  dur- 
ing Elizabeth's  arbitrary  reign,  vyas  even  more  violent 
than  that  of  the  Protestants  under  the  bloody  Mary, 
Elizabeth's  Popish  predecessor. 

However  it  may  have  been  with  the  English  Indepen- 
dents while  they  remained  in  their  native  land,  it  is  very 
obvious,  that  the  Leyden  church  early  entertained  demo- 
cratical  prepossessions  in  respect  to  civil  government. 
How  much  influence  their  residence  in  Holland  may 
have  had  in  modifying  their  views,  it  is  difficult  to  say; 
but  it  is  clear,  that  the  very  first  act  of  the  emigrating 
Pilgrims,  in  a  civil  capacity,  was  one  which  savored 
strongly  of  democracy.  Before  landing  upon  the  rock 
of  Plymouth,  they  drew  up  and  subscribed  an  instrument, 
by  which  they  covenanted  and  combined  together,  "  into 
a  civil  body  politic ;  to  enact,  constitute,  and  frame  such 
just  and  equal  laws  and  ordinances,  acts,  constitutions, 
and  officers,  from  time  to  time,  as  should  be  thought 

*  See  an  account  of  Penry's  martyrdom,  in  History  of  Congre- 
gationalism, pp.  2G5 — 275. 
16 


4r, 


242  CONGREGATIONALISM. 

most  meet  and  convenient  for  the  general  good  of  the 
colony."  "  This  brief,  but  comprehensive  constitution 
of  civil  government,"  says  Pitkin,  ''contained  the  ele- 
ments of  those  forms  of  government  peculiar  to  the  new 
world." 

From  the  outset,  the  English  government  was  jealous 
of  the  spirit  of  independence  manifested  by  the  Pilgrims  ; 
and,  to  counteract  this,  the  project  of  introducing  Epis- 
copacy, and  a  Governor-general  over  the  colonies  of  New 
England,  was  early  entertained  by  the  Court.  The  com- 
missioners appointed  by  Charles  II,  in  1664,  to  visit 
New  England,  with  "  full  power  and  authority  to  heare 
and  receive,  and  to  examine  and  determine  all  com- 
plaints and  appeales,  in  all  cases  and  matters ;"  or 
in  other  words,  to  overturn  the  government  of  the  colo- 
nies, if  not  found  sufficiently  loyal — reported  of  Mas- 
sachusetts :  "  Their  way  of  government  is  Common- 
tccalth-like;  their  way  of  worship  is  rude,  and  called 
CongregationaV*  The  last  word  in  this  sentence — 
whether  by  design  or  not — explains  the  first  clause. 
That  the  English  government  were  prepared  to  believe 
this  report,  is  evident  from  the  fact,  that  Lord  Clarendon, 
in  his  draft  of  the  plan  for  sending  over  commissioners, 
declared,  that  the  colonies  "  were  alrehdy  hardened  into 
republics  y 

When  the  struggle  for  civil  independence  actually  be- 
gan in  this  country,  it  was  found  that  New  England,  the 
hot  bed  of  Congregationalism,  in  which,  in  1760,  there 
were  440,000  Congregationalists,  out  of  500,000  inhabi- 
tants— was  "the  hot  bed"  of  revolutionary  principles 
too.  And  to  this  form  of  church  government,  we  un- 
questionably owe  our  peculiarly  free  and  excellent  forms 
o(  state  government. t 

*  Hutchinson,  Vol.  1.  App.  No.  15,  and  Am.  Encyc,  Art. 
New  England. 

^  "  Several  years  before  the  American  revolution,  there  was, 
near  the  house  of  Mr.  Jefferson,  in  Virginia,  a  church  which 


0Wm 


ITS  ADVANTAGES.  243 

To  those  who  regard  a  democratical  or  a  republican 
form  of  government  as  the  inalienable  gift  of  God  and 
birthright  of  man,  it  will  be  no  slight  recommendation  of 
Congregationalism,  that  it  favors,  if  it  does  not  unavoid- 
ably lead  to,  this  form  of  civil  government.* 

was  governed  on  Congregational  principles,  and  whose  month- 
ly meetings  he  often  attended.  Being  asked,  how  he  was  pleas- 
ed with  the  church  government,  he  replied,  that  it  had  struck 
him  with  great  force,  and  interested  iVim  very  much  ;  that  he 
considered  it  the  only  form  of  pure  democracy  that  then  existed  in 
the  world,  and  had  concluded  that  it  would  be  the  best  plan  of 
government  for  the  American  colonies." — See  an  able  article  on 
Congregationalism  in  Encyclopedia  of  Religious  Knowledge. 

*  A  writer  in  the  London  Quarterly  Review  (Vol.  XVI.  pp. 
517,  518),  as  quoted  by  Dr.  Wisner  in  his  address  at  Plymouth, 
1831,  says  :  "  It  soon  became  apparent  (in  the  reign  of  Eliza- 
beth in  England)  that  they  (the  Puritans)  tended  naturally  to- 
wards republicanism  ;  for  certain  it  is,  that  monarchy  and  E-pis- 
copacy,  the  throne  and  the  altar,  are  much  more  nearly  connect- 
ed than  writers  of  bad  faith,  or  little  reflection  have  souo-ht  to 
persuade  mankind.  Besides  this  insensible,  but  natural  inclina- 
tion towards  democracy,  which  arises  from  the  principles  of  a  po- 
pular church  government,  there  was  another  cause  why  the  cur- 
rent should  set  in  that  direction  ;  it  was  only  under  Common- 
wealths that  the  Puritans  saw  tfieir  beloved  discipline  flourish." 

So,  Bishop  Laud  told  Charles  1.  and  his  second  parliament: 
*'  They,  whoever  they  be,  that  would  overthrow  '  sedes  eccle- 
siae,"  the  seats  of  ecclesiastical  government,  [alias,  the  bishops' 
thrones],  will  not  spare — if  ever  they  get  power — to  have  a 
pluck  at  the  '  throne  of  David,'  [i.  e.  the  monarchy  of  the  king- 
dom.] And,  there  is  not  a  man  that  is  for  parity, — all  fellows, 
in  the  Church, — but  he  is  not  for  monarchy  in  the  State.  And 
certainly,  either  he  is  but  half-headed  to  his  own  principles,  or 
he  can  be  but  half-hearted  to  the  house  of  David."  Or,  in  plain 
English — no  man  can  be  an  enemy  to  Episcopacy,  and  yet  a 
friend  to  monarchy. — See  Hanbury's  Historical  Memorials, 
Vol.  1.  p.  476. 

Thus  too,  that  organ  of  Tory  ism  in  Church  and  State — Black- 
wood— tells  us,  that  •'  the  anomaly  of  a  popularly  elected  church 
[he  is  protesting  against  the  right  of  the  people  to  elect  their 
own  spiritual  guides]  and  a  hereditary  monarchy  cannot  co-exist 
in  the  same  country,"  And  again  he  asks  :  "  If  the  cause  of 
universal  suffrage  is  triumphant  in  the  Church,  how  is  it  to  be 
resisted  in  the  Siafe.?"— Magazine,  Vol.  XI.  JNo.  G.  Art.  "  J\on- 
Intrusion  Question." 


244  coi\gregationali3M. 

III.  Another  important  advantage  of  this  popular  form" 
of  church  government,  is,  that  it  i)romotcs  general  inteU 
ligencc  hey  on  d  any  other. 

As  no  people  are  fit  to  manage  their  civil  affairs,  un- 
less intelligent  and  virtuous,  so  no  body  of  men  are  qual- 
ified to  conduct  ecclesiastical  affairs,  who  are  destitute 
of  intelligence  and  piety.  The  motive,  in  either  case, 
to  preparation  for  self-government,  is  well  nigh  irresisti- 
ble. Every  Congregationalist  is  expected  to  take  part 
in  transacting  the  most  important  business  that  is  done 
on  earth — the  business  of  the  Church  of  Christ.  He 
recognizes  his  accountability  to  Christ,  for  the  manner 
in  which  he  does  the  work  assigned  him.  He  feels — if 
he  feels  as  he  ought — that  there  is  deep  responsibility 
incurred  by  him.  Acting  under  this  conviction,  he  is 
constrained  to  seek  that  preparation,  of  heart  and  mind^ 
which  will  fit  him  to  act  well  his  part  as  a  Congregation- 
al professor. 

I  do  not  say,  that  such  are  actually  the  feelings  and 
practice  of  all  who  embrace  this  form  of  church  govern- 
ment ;  for  many,  we  have  reason  to  fear,  are  nominal 
Congregationalists,  who  have  little  acquaintance  with 
the  nature  and  operation  of  the  principles  which  they 
profess,  and  no  suitable  sense  of  the  responsibilities  which 
they  incur  in  transacting  the  momentous  business  of  a 
Christian  church.  I  speak  not  of  all  who  profess  this 
system,  but  of  the  tendency  of  the  system  itself,  and,  of 
its  actual  results  in  multitudes  of  instances.* 

In  saying  what  I  have  of  the  tendencies  of  Congrega- 
tionalism, I  would  not  be  understood  to  intimate,  that 
other  Protestant  denominations  do  not  encourage  intelli- 
gence and  piety  among  their  members ;  but  this  I  do 

*  1  have  somewhere  met  with  the  remark,  that  the  French 
nation  were  much  less  frivolous  immediately  after  their  late  re- 
volution than  befpre.  The  responsibility  of  sustaining  the  go- 
vernment for  which  they  had  fouglit,  made  them  comparatively 
grave.  A  sense  of  responsibility  always  makes  men  thoughtful 
and  sober-minded. 


ITS  ADVANTAGES.  245 

intend  to  say,  that  the  more  free  any  system  of  govern- 
ment is,  and  the  greater  the  responsibility  hiid  upon  men, 
the  stronger  will  be  the  motive  to  be  intelligent,  in  order 
to  manage  that  government,  and  to  meet  that  responsi- 
bility. Now,  as  in  no  denomination  so  much  is  expect- 
ed of  the  mass  of  the  church  as  in  ours,  so,  in  i  one  are 
intelligence,  and  other  suitable  qualifications  fo  church 
membership,  so  urgently  demanded.  Other  forms  of 
church  government  favor  these  things,  just  in  proportion 
as  they  approach  towards,  or  recede  from,  the  standard 
of  pure  Congregationalism.* 

*  In  reply  to  a  letter  of  inquiry,  whether  there  were  anj'-  Con- 
gregational churches  in  a  particular  section  of  our  country;  an 
intelligent  correspondent  says — "  No."  And  assigns  as  a  reason, 
the  want  of  general  intelligence  among  the  people  of  that  sec- 
tion of  country.  "  1  do  sincerely  think,"  says  my  correspond- 
ent, "  that  Old  of  New  Enoiand.  it  is  exceedingly  difficult  to 
jnake  Congr-egational  churches  live;  and  why.'  Because,  out 
of  New  England,  there  is  (eomparativelj'  speaking)  only  here 
and  there  an  enlightened  man.  He  must  be  an  elder  and  take 
care  of  the  rest." 

I  give  this  extract,  in  illustration  of  what  is  said  in  the  text; 
not  because  I  accord  entirely  witii  my  correspondent.  Another 
correspondent,  equally  intelligent,  and  with  far  more  extensive 
observation  and  experience,  writing  from  a  city  full  of  Fresby- 
terianism  and  Episcopacy,  tells  me,  that  Congregationalism  can 
i'lve  a.i\d  Jlourlsh  at  the  South  or  the  West,  if  good  men  will  but 
try  it,  and  boldly  and  faithfully  maintain  its  precious  principles 
and  usages.  This  1  most  fully  believe.  Facts,  as  well  as  rea- 
son, testify  to  this  truth.  Wiiat  surer  method  to  keep  men  ig- 
norant and  unfit  to  govern  themselves,  can  be  pursued,  than  to 
persuade  them  that  They  are  so  ?  and  to  adopt  a  system  of  church, 
government  (or  civil,  if  j'ou  please)  which  makes  no  demand  on 
them  for  intelligence? 

Richard  Watson,  already  referred  to,  grounds  an  objection  to 
^•'  a  popular  form  of  church  government,"  on  the  supposed  igno- 
rance and  youth  and  inexperience  of  the  mass  of  every  religious 
comn>unity.  He  speaks  with  a  sort  of  holy  horror,  of"  referring 
every  decision  to  numbers  and  sutTrages,  and  placing  all  that  is 
good,  and  venerable,  and  influential  among  the  members  them- 
eelves.at  the  feet  of  a  dcmocntci/."  —  Institutes.  Part  IV.  Chap.  1. 

Congregationalism  unquestionably  demands  a  greater  mea- 
sure of  religious  intelligence  in  the  mass  of  the  church.,  than 


246  CONGKEGATIONALISM. 

Some  of  the  legitimate  effects  of  this  system,  are  seen 
in  the  efforts  of  the  Pilgrims  to  establish  schools  and 
seminaries  of  learning,  as  well  as  to  plant  churches  and 
to  propagate  the  gospel,  in  this  land  of  their  exile ;  for 
these  schools  were  established,  mainly,  as  auxiliaries  to 
the  churches. 

Scarcely  had  these  venerable  men  felled  the  forest  of 
New  England,  w^hen  they  began  to  provide  means  to 
ensure  the  continuance  of  their  churches  and  the  sta- 
bility of  their  civil  government.  "  Learning  and  Re- 
ligion," they  wisely  fudged  to  be  ^^  the  Jirmest  pillars  of 
the  church  and  the  commomvealthy  Harvard  college^ 
which  had  previously  existed  as  a  high  school,*  was  es- 
tablished at  Cambridge  as  early  as  1638  ;  eighteen  years ^ 
only,  after  the  landing  of  the  Plymouth  pilgrims,  and 
only  eight  or  ten  years  after  the  commencement  of  the 
Massachusetts  colony. 

To  Congregational  principles  we  are  indebted  for 
most  of  the  collecres  of  New  Enorland.  From  the  same 
source  has  flowed  down  to  us  that  system  of  common 
schools,  which,  notwithstandincr  its  defects,  has  so  lonof 
and  so  richly  blessed  our  land  and  the  world.  The  same 
spirit  has  founded  and  endowed  all  the  Theological  Sem- 
inaries of  New  England. 

The  influence  of  Congregationalism  in  establishing  the- 

any  other  system  of  church  government.  And  it  is  too  obvious 
to  require  argument,  that  the  very  nccessitij  for  intelligence, 
will,  with  good  men,  be  a  strong  inducement  to  become  intelli- 
gent. And,  it  seems  to  me  altogether  reasonable  to  believe^ 
that  in  those  very  communities,  where  it  is  now  supposed  that 
the  want  of  intelligence  forbids  the  existence  of  Congregational 
churches,  there  would  have  been  a  vastly  greater  anjount  of  re- 
ligious knowledge  and  general  intelligence,  if  such  churches 
had  long  ago  been  there  established.  Jf  the  intelligence  of  New 
England  originally  established  Congregationalism,  it  is  equally 
true,  that  Congregationalism  has  preserved  for  JNew  England 
that  intelligence. 

*  "In  1636  the  general  court  gave  £400  towards  a  public 
school  at  Newton  " — Hutchinson. 


ITS  ADVANTAGES.  247 

ological  and  literary  Institutions  at  the  South  and  West, 
is  well  known. 

Can  any  man  consider  the  facts  now  alluded  to,  with- 
out perceiving  that  this  system  of  church  order  and  dis- 
cipline is  preeminently  favorable  to  general  intelligence  1  * 

t  Pitkin,  in  his  Civil  and  Political  Hist,  of  the  U.  S.  says  : 
*^  Primary  schools  first  commenced  in  New  England.  Aware 
of  the  importance  and  necessity  of  information  among  the  peo- 
ple, in  order  to  secure  and  perpetuate  their  liberties,  the  lerris- 
lators  of  New  England,  at  an  early  period,  made  provision  for  in- 
structing all  in  the  first  rudiments  of  learning.  In  this,  the 
clergy,  who  were  not  less  distinguished  for  their  literature  than 
their  piety,  cordially  co-operated.  In  making  this  provision,  for 
the*  general  and  early  education  of  tlieir  children,  their  views 
were  not  limited  to  the  single  object,  though  an  important  one, 
of  making  them  better  men  and  better  citizens,  but,  wbat  was 
justly  deemed  by  them  of  infinitely  more  importance — better 
Christians.  *  * 

"  Schools  for  general  education  were  established  in  Boston,  in 
1635,  by  the  inhabitants  of  that  town;  and  in  1G47,  the  legisla- 
ture of  Massachusetts  declared,  by  a  general  law,  '  that  every 
township  with  fifty  families,  should  provide  a  school,  where 
children  maybe  taught  to  read  and  write;  and  that  every  town- 
ship of  100  families,  should  provide  a  grammar  school,  where 
youth  could  be  fitted  for  the  University.'  This  law  was  sub- 
stantially adopted  in  the  code  of  laws  established  by  tlie  colony 
of  Connecticut,  in  l(i50,  with  a  preamble,  declaring,  in  the 
quaint  language  of  the  day,  that,  '  It  being  one  chief  object  of 
that  old  deceiver,  Satan,  to  keep  men  from  the  knowledge  of 
the  Scriptures,  as  in  former  times,  keeping  them  in  an  unknown 
tongue,  so  in  these  latter  times,  by  persuading  them  from  the 
use  of  tongues,  so  that  at  least,  the  true  sense  of  the  original, 
might  be  clouded  by  false  glosses  of  saint-seeming  deceivers; 
and  that  learning  may  not  be  buried  in  the  graves  of  our  lore- 
fathers  in  church  and  commonwealth,'  etc. 

'•  In  the  system  of  New  Haven  colonial  laws,  published  in 
165G,  it  is  ordered,  '  that  the  deputy  for  the  particular  court, 
in  each  plantation  in  this  jurisdiction,  for  the  time  being,  or 
where  there  are  no  such  deputies,  the  constables  and  other  offi- 
cers in  public  trust,  shall,  from  time  to  time,  have  a  vigilant  eye 
on  their  brethren  and  neighbors,  within  the  limits  of  said  plan- 
tations, that  all  parents  and  masters  do  duly  endeavor,  either  by 
their  own  ability  or  labor,  or  by  improving  such  school-masters 
or  other  helps  and  means,  as  the  plantation  doth  afford,  or  the 


248  COJfGUEGATION.ALISM. 

IV.  Another  advantage  of  this  system  of  church  gov- 
ernment and  discipline  h,  ihdt  it  prcsmls  f he  most  rffi- 
cictit  bdrritr  to  the  inroads  of  hensi/,  and  false  doetrinc, 
and  general  eorruption. 

I  am  not  ignorant,  that  some  persons  regard  Congre- 
gationalism as  the  very  parent  and  nurse  of  all  heresy, 
and  the  fruitful  cause  of  all  errors  in  doctrine  and  reliff- 
ions  practice  with  which  the  country  is  now,  or  ever  has 
been,  afHicted. 

The  freedom  of  our  government — the  right  which  our 
churches  claim,  to  choose  whom  they  will  for  pastors,  and 
to  adopt  what  articles  of  faith,  and  to  pursue  what  par- 
ticular practices  they  please,  are  regarded  by  many  as 
exceedingly  objectionable — not  to  say  abominable  pecu- 
liarities. But  these  features  of  our  system  are,  after  all, 
the  best  rampart  against  general  defection  and  corrup- 
tion. The  very  liberties  of  our  churches — so  terrific  in 
the  eyes  of  those  who  plead  for  a  "strong  government" 
— are,  under  God,  our  surest  defence  against  universal 
defection.  That  this  liberty  may  not  be  abused,  I  shall 
not  contend.     That  any  other  than  a  virtuous  people  are 

family  may  conveniently  provide,  that  all  their  children  and  ap- 
prentices, as  Ihey  are  capable,  may,  through  Gods  blessing',  ob- 
tain, at  least,  so  much  as  to  be  able  to  read  the  Scriptures  and 
other  good  and  profitable  books  in  the  English  tongue,  being 
their  native  language,  etc' 

"  In  1()()3,  it  was  proposed  by  t!ie  court  of  Plymouth  colony, 
to  the  several  towns  within  that  jurisdiction, as  a  tiling  that  they 
ought  to  take  into  their  serious  consideration,  that  some  course 
may  be  taken,  that  in  even/  toirn  there  may  be  a  school-master 
set  up,  to  train  u|)  children  to  reading  and  writing. 

"These  laws  laid  the  foundation  of  the  system  of  free  schools 
jn  New  England." — Vol.  I.  pp.  151,  152. 

In  estimating  tiie  influence  of  Congregationalism  in  promot- 
ing general  intelligence,  let  it  be  borne  in  mind,  that  tiiese  laws 
were  emphatically  Congrcgiitlonal — that  tjearly  every  man  con- 
cerned in  the  formation  and  execution  of  them,  was  a  decided 
Couiiregationalist.  No  man  can  consider  these  facts,  without 
perci'iving  that  the  influence  of  this  system  of  church  govern- 
ment is,  to  promote  intelligence  and  piety. 


I 


ITS  ADVANTAGES.  249 

capable  of  self-government,  I  do  not  believe.  That  the 
Congregational  system  of  church  government  is  unsiiited 
to  any  but  truly  pious  persons,  I  have  already  asserted  : 
for  none  others  was  it  designed.  But  for  these,  it  is  ad- 
mirably adapted.  An  unconverted,  proud,  ambitious, 
worldly  minded  church  member  may,  perhaps,  do  more 
injury  in  a  Congregational  church,  than  in  any  other.* 
For  men  of  this  description  our  church  government  was 
never  designed.  Such  men,  however  intelligent,  have 
not  the  Jirst  qualification  for  church  membership.  But, 
let  our  churches  be  constituted  as  they  ought  to  be,  and 
be  kept  pure  by  discipline,  and  there  will  be  no  danger 
of  intrusting  to  them  the  power  of  electing  their  own  of- 
ficers, making  their  own  by-laws,  and  regulating  all  their 
own  affiiiis,  under  Christ. 

It  may,  perhaps,  be  said  :  "  It  is  impossible  to  keep 
out  unworthy  members ;  they  are  in  the  church  now,  and 
they  will  always  be  found  there."  It  is  true,  this  matter 
demands  great  watchfulness  on  the  part  of  our  churches  ; 
and  after  all,  some  unworthy  members  may  creep  in :  if, 
however,  the  great  mass  of  any  particular  church  be  sound 
and  pious,  there  will  be,  under  ordinary  circumstances, 
comparatively  little  danger  from  the  unsoundness  of  a  kw 
individuals.  Certain  it  is,  that  there  is  much  less  danger 
that  the  nwjoritij  of  a  church  will  become  unsound  and 
heretical,  than  that  a  feio  men,  constituted  governors  of 
the  church,  will  swerve  from  the  faith.  Every  system  of 
church  government  which  takes  the  power  out  of  the 
hands  of  the  brethren — or  the  church  itself— places  it  in 
the  hands  of  individuals.  Now,  it  appears  to  us,  that  the 
danger  to  the  church,  will  be  in  proportion  to  the/a^7zes5 
of  those  who  take  part  in  her  government,  and  are  inter- 
ested in  the  maintenance  of  her  orthodoxy  :  that  is  to  say, 
there  will  be  more  danger  that  one  man  will  become  un- 
sound  and  heretical,  than  that  fve  will ;  and  more  dan- 

*  Unless  he  should  chance  to  be  a  '•  vestry  man"  or  a  "  ruling 
elder." 


250  CONGREGATIONALISM. 

ger  that  Jive  will  swerve  from  the  truth,  than  that  one 
hundred  will.  Samuel  Mather  well  says  :  "  When  a 
bishop  or  a  small  number  of  ministers  [and  he  might  have 
said — or  laymen]  have  the  supervision  or  oversight  and 
management  of  affairs,  it  is  next  to  impossible  but  that 
pride  and  ambition,  faction  and  envy,  political  regards 
and  secular  interests,  should  govern  ;  and  indeed,  this  is 
no  more  than  what  is  observed  by  the  historians,  Socrates 
and  Sozomen,  as  well  as  by  several  other  Fathers."* 

Upon  this  subject,  ecclesiastical  history  lifts  an  admon- 
itory voice.  It  is  notorious,  that  when  the  control  of  the 
churches  fell  into  the  hands  of  synods,  then  the  purity  of 
the  churches  began  visibly  and  rapidly  to  decline.  This 
declension  became  more  serious,  as  the  influence  o^many, 
in  the  government  of  the  churches,  diminished  to  difeic; 
and  it  became  total,  when  "  the  man  of  sin"  mounted 
the  Papal  throne,  and  claimed  to  be  the  Head  of  the 
Church — the  Vicegerent  of  Christ — the  Infallible  Inter- 
preter of  the  mind  uf  the  Spirit — and  the  Unerring  Guide 
of  the  faithful. 

Now,  inasmuch  as  our  Congregational  polity  places 
all  church  power  in  the  hands  of  the  brethren  of  the 
church,  it  provides  a  very  important  safeguard  against 
the  inroads  of  heresy. 

I  anticipate  an  objection  to  these  remarks,  founded  on 
the  fact,  that  Arminianism  and  Unitarianism  have  cor- 
rupted so  many  of  the  Congregational  churches  of  New- 
England.  With  persons  not  well  acquainted  with  our 
history,  this  is  considered  a  sufficient  and  conclusive  ar- 
gument against  our  System. 

But  I  must  take  the  liberty  to  say  to  such  persons — 
You  understand  not  whereof  you  affirm.  It  was  not  Con- 
gregationalism which  introduced  Unitarianism  into  New 
England  ;  but  it  was  the  disregard  ofourj^rinciples,  even 
by  some  of  the  fathers  of  our  churches,  which  opened  the 
way  for  Unitarianism. 

*  Apology,  p.  104. 


ITS  ADVANTAGES.  251 

The  half-way  covenant,  and  afterwards,  the  admission 
of  baptized,  but  unregenerate  persons  to  the  Lord's  Sup- 
per as  "  a  converting  ordinance" — were  the  things  which 
broke  down  our  defences, and  introduced  unconverted  men 
into  the  churches  and  the  ministry,  and  prepared  the  way 
for  the  prevalence  of  Arminianism,  and  after  that,  of  Uni- 
tarianism.  I  cannot  pursue  this  point  further  now  ;  but, 
by  leave  of  Providence,  I  may  do  it,  and  at  length,  in  a 
different  connection.  I  will  only  add,  that  this  objection 
to  our  system  comes  with  a  peculiarly  ill  grace  from  our 
Presbyterian  brethren  ;  because  Stoddard,  the  leader  in 
these  innovations  upon  our  church  polity,  was  himself, 
"  in  principle,  a  Presbyterian,  and  hoped  to  introduce 
substantially  that  mode  of  government"  into  New  Eng- 
land.* 

Again,  the  independency  f  of  our  churches,  furnishes  a 
further  barrier  against  general  defection  from  the  faith. 
The  more  closely  you  connect  the  different  communities 
of  Christian  professors,  for  purposes  of  government,  the 
more  readily  are  they  affected  by  each  other.  Bring  these 
associated  communities  under  the  government  of  one  man, 
or  of  a  few  men,  and  you  increase  the  danger  of  corrup- 
tion in  the  whole  mass,  in  proportion  to  the  intimacy  of 
the  association  and  the  influence  and  power  of  its  gov- 
ernors. But,  should  a  Congregational  church  become 
heretical  in  its  faith  and  erroneous  in  its  practice,  it  will 
not  necessarily  affect  sister  churches.  It  cannot  injure 
them,  except  by  the  force  of  bad  example.  Each  church, 
standing  independently  of  every  other,  so  far  as  its  in- 
ternal management  is  concerned,  has  the  means  of  de- 
fence in  its  own  hands.  It  can  shut  the  door  ;  and  no 
man  can  open  it. 

Then,  in  respect  to  its  teachers,  this  system  furnishes 

*  Dwight's   Life    of  Edwards,  p.  381— quoted   in  the    Great 
Awakening,"  p.  5,  See  also  Allen's  Biog.  Die.  Art.  Stoddard. 

*  I  mean   not  absolute  independency — but,  completeness — all^ 
sufficiency  for  their  own  government,  etc.,  as  before  explained. 


252  CONGREGATIONALISM. 

as  complete  a  barrier  against  fidse  and  dangerous  doc- 
trine, as  it  is  possible  to  raise.  It  recognizes  no  man's 
right  to  send  to  a  ciiurch  a  preacher,  or  to  place  over  it  a 
pastor.  We  know  no  metropolitan — no  general  or  yearly 
conference,  having  authority  to  say  to  this  man,  go,  and 
he  goeth ;  and  to  another  come,  and  he  cometh; — no 
presbytery  to  tell  us  whether  we  may,  or  may  not,  call  a 
pastor.  Each  church  judges  and  chooses  for  itself  Every 
brother  in  the  church  has  a  perfect  right  to  object  to  the 
call  of  a  pastor ;  and  every  man's  vote  has  equal  influence 
in  an  election.  The  whole  church  bein^  constituted 
judgris,  and  being  qualified  by  intelligence  and  piety  to 
act  their  parts,  the  danger  of  being  imposed  upon  by  an 
unsuitable  man  is  comparatively  small  ;  especially,  if  the 
scrupulous  care  of  our  fathers,  in  trying  their  candidates 
for  settlement, "be  imitated  by  their  sons.* 

But,  should  a  pastor  prove  an  unsound  and  dangerous 
man,  his  influence  does  not  necessarily  aflect  any  church 
but  his  own :  and  this  has  the  power  to  discipline  the  of- 
fender, and  thus  to  bring  him  to  repentance  ;  or,  at  least, 
to  purge  out  the  leaven  from  their  own  body,  and  to  make 
known  his  true  character  to  others,  and  thus  to  impair 
his  ability  to  injure  them. 

Thus  does  Congregationalism  protect  the  churches 
from  heresy  and  error.  Thus  does  it  provide  a  simple 
but  effectual  remedy,  in  case  all  previous  caution  should 
fail,  for  the  extirpation  of  everything  false  and  dangerous. 

It  is  not  denied,  that  notwithstanding  all,  errors  in  doc- 
trine and  practice  have  crept  into  our  churches.  And  in- 

*  It  was  not  uneonimon  for  cnRdidates  for  settlement,  to  be  on 
trial  for  several  months,  before  they  received  a  call.  Our  fathers 
had  no  fellowship  with  the  touch-und-taf.c  system  of  modern  days. 

John  Milton's  answer  to  such  as  object,  that  the  brethren  of 
a  church  are  not  competent  to  judge  of  tlie  qualifications  of  a 
pastor,  deserves  repeatino;:  ''  Many,"  says  he,  "  may  he  able  to 
judge  who  is  fit  to  be  made  a  minister,  that  would  not  be  found 
jfit  to  be  made  ministers  themselves  ;  as  it  will  not  be  denied  that 
he  may  be  the  competent  judge  of  a  neat  picture,  or  elegant 
poem,  that  cannot  Imiu  the  like." — IJaiihunj,  Vol.  1.  p.  1!)2,  note. 


ITS  ADVANTAGES*  ^o\} 

to  what  denomination  of  professing  Christians  have  they 
not  gone  ?  Who — what — can  guard  effectually  against 
the  depravity  and  deceitfulness  of  human  nature  ?  A  Ju- 
das was  among  "  the  twelve."  A  Simon  Magus,  and 
"damnable  heresies"  corrupted  the  apostolic  churches. 
Congregational ists  claim  not  entire  exemption  from  er- 
ror. But,  who  shall  cast  the  first  stone  at  us  ?  Shall  the 
Churcli  of  Rome  ?  We  point  her  to  "  the  mark  of  the 
beast "  upon  her  forehead.  Shall  the  high-church  Epis- 
copacy of  England  ?  We  beg  her  to  stop  long  enough 
to  reflect  on  the  Arminianism  of  Laud's  administration, 
and  the  rapid  strides  which  she  made  towards  Popery  it- 
self during  his  reign.  Or,  if  she  prefer  something  of  later 
date,  we  point  to  the  admitted  diversity  of  religious  senti- 
ment which  now  exists  among  her  clergy ;  and  this,  too, 
upon  fundamental  points,  in  spite  of  her  liturgy,  and  creed, 
and  subscriptions,  and  test-oaths.*     Shall  the  Protestant 

*  A  clergyman  of  the  Cliurch  of  England.  Rev.  John  Acaster, 
vicar  of  St.  Helen's,  York,  in  a  work  entitled,  "The  Church  of 
England  in  Danger  from  Itself,"  fully  admits  the  truth  of  the 
assertion  in  the  text.  He  says  :  "  To  this  (the  neglect  of  a  proper 
examination  of  the  candidates  for  the  miniptry),  more  than  to 
any  other  thing  must  be  ascribed  that  great  difference  of  opinion 
which  exists  among  her  ministers,  on  some  of  the  most  impor- 
tant DocTKi.NES  OF  TlEl.lc.^o?i .  (langerous  to  the  souls  of  vien^  and 
inimical  to  the  -peace  and  stability  of  the  chvrch,'' — p.  44  ;  quoted 
by  Rev.  J.  A.  James,  in  his  "Defence  of  the  Principles  of  Woncon-^ 
formity,"  p.  75. 

In  a  note  to  the  above,  ^Ir.  James  adds  :  "  No  one  can  for  a. 
moment  doubt,  that  the  Church  of  England  compreliends  within 
her  pale,  persons  holding  the  tcidest  possible  zarietif  of  religious 
opinions:  Socinians,  Arians,  Arn)inians — from  Pelagianism  to 
the  modified  Arminianism  of  Tillotson  ;  Baxterians,  Calvinists 
of  all  grades,  from  the  supra-lapsariunism  of  Dr.  Hawker  to  the 
more  moderate  views  of  Davenant  and  South;  Hutchinsonians, 
Baptismal  Regeneration  Advocates,  and  their  opponents;  Swe- 
denborgians.  the  followers  of  Joanna  Southgate,  modern  Mille- 
narians,  Believers  in  the  unconsciousness  of  the  soul  from  death 
till  the  resurrection,  Followers  of  Mr.  Irving  on  the  subject  of 
the  peccability  of  Christ's  human  nature,  etc.  etc." —  Jb.  pp.75, 
7G,  note.  This  catalogue  was  made  out  in  18:50;  whether  it 
should  now  be  enlarged  or  diminished,  on  the  whole,  I  am  unable 


254  CONGREGATIONALISM. 

Episcoptil  church  of  this  country,  claim  greater  purity  1 
Will  it  be  denied,  that  even  in  this  country,  the  line  is  be- 
comincr  more  and  more  distinct  between  hi(rh-church  and 
low-church  1 — that  it  is  not  uncommon,  even  now,  to 
designate  their  clergy  as  Evangelical  or  Arminian  ? — > 
that  the  Oxford  controversy  is  already  fermenting  in  the 
bosom  of  the  P.  E.  church  of  the  U.  S.  7  and  that  her 
bishops,  and  ministers,  and  laymen,  are  openly  taking 
ground  on  either  side  1 

The  very  extensive  prevalence  of  Arianism  and  Uni- 
tarianism  among  the  Presbyterians  of  England,  and  the 
diversity  of  sentiment  which  prevails  in  the  Presbyterian 
Church  of  the  United  States,  prove  the  entire  possibility 
of  "grievous  wolves"  entering  the  Presbyterian  fold, 
high  as  are  its  walls,  guarded  as  are  its  entrances. 

While,  therefore,  we  claim  not  for  our  system  of  church 
order  and  discipline,  that  it  is  a  complete  defence  from 
error — to  which  all  denominations  are  more  or  less  ex- 
posed— we  conjfidently  believe,  that  the  Congregational 
churches  of  Great  Britain  and  America,  will  bear  a  fa- 
vorable comparison,  in  point  of  purity,  with  any  denomi- 
nation in  either  country. 

It  would  be  easy  to  swell  this  list  of  advantages  of  Con- 
gregationalism.— The  simplicity  of  its  organization,  and 
^he  directness  and  efficiency  of  its  operations,  might  be 
dwelt  upon ;  —  the  absence  of  motives  to  pride  and 
•worldly  ambition,  which  characterizes  this  organization  ; 
— the  motives  to  diligence  and  activity  which  it  suggests 
to  its  clergy ; — and,  above  all,  the  powerful  tendency  of 
the  system  to  make  men  truly  pious,  might  be  urged,  pos- 
sibly with  advantage  to  the  reader,  certainly  with  pleas- 
ure to  the  writer ;  but  he  has  already  far  exceeded  his 
intended  limits;  and,  if  anything  like  a  just  estimate  of 
the  system  advocated  in  these  pages  has  been  expressed, 
there  can  be  no  occasion  to  say  more,  to  commend  to  the 

to  say  ;  but  doubtless  the  author,  were  he  now  revising  it,  would 
add — Travellers  towards  Rome,  under  the  title  of  Puseyites. 


tTS  ADVANTAGES.  255 

recrard,  to  the  confidence,  and  to  the  love  of  the  descend- 
ants of  the  Pilgrims,  a  system  which  their  fathers  consid- 
ered as  essential  to  the  highest  welfare  of  their  posterity, 
to  the  promotion  of  holiness  in  the  land,  and  to  the  ad- 
vancement of  the  Divine  glory  in  the  world. 

Conclusion. 

In  conclusion,  I  commend  to  the  friends  of  Congrega- 
tionalism the  warning  words  of  one  of  the  fathers  of  New 
England,  and  the  concluding  address  of  one  of  the  most 
able  defenders  of  our  system.     "  Consider  what  will  be 
the  end  of  receding  or  making  a  defection  from  the  way 
of  church  government  established  among  us.     I  profess, 
I  look  upon  the  discovery  and  settlement  of  the  Congre- 
gational way,  as  the  boon,  the  gratuity,  the  largess  of  Di- 
vine bounty,  which  the  Lord  graciously  bestowed  on  his 
people  that  followed  Him  into  this  wilderness ;  and  a  great 
part  of  the  blessing  on  the  head  of  Joseph,  and  of  them 
who  were  separate  from  their  brethren.     These  good  peo- 
ple that  came  over,  showed  more  love,  zeal,  and  affection- 
ate desire  of  communion  with  God  in  pure  worship  and 
ordinances,  and  did  more  in  order  to  it  than  others;  and 
the  Lord  did  more  for  them,  than  for  any  people  in  the 
world,  in  showing  them  the  pattern  of  His  house,  and  the 
true  scriptural  way  of  church  government  and  administra- 
tions.    God  was  certainly  in  a  more  than  ordinary  way 
of  favor  present  with  his  servants  inlaying  of  our  founda- 
tions, and  in  settling  the  way  of  church  order  according 
to  the  will  and  appointment  of  Christ.     Consider  what 
will  be  the  sad  issue  of  revolting  from  the  way  fixed  upon, 
to  one  extreme  or  to  another,  whether  it  be  to  Presbyte- 
rianism  or  Brownism ;  as  for  the  Presbyterians,  it  must 
be  acknowledged  that  there  are  among  them,  as  pious, 
learned,  sober,  orthodox  men,  as  the  world  affords ;  and 
that  there  is  as  much  of  the  power  of  godliness  among  that 
party,  and  of  the  spirit  of  the  good  old  puritans,  as  among 
any  people  in  the  world.     And  for  their  way  of  church 


^56  CONGREGATIONALISM. 

government,  it  must  be  confessed,  that  in  the  day  of  it, 
it  was  a  very  considerable  step  to  reformation.  The  ref- 
ormation in  king  Edward's  days  was  then  a  blessed  work. 
And  the  reformation  of  Geneva  and  Scotland  was  then 
a  large  step,  and  in  many  respects  purer  than  the  other. 
And  for  my  part,  I  fully  believe  that  the  Congregational 
way  far  exceeds  both,  and  is  the  highest  step  which  has 
been  taken  towards  reformation,  and  for  tlie  substance  of 
it,  it  is  the  very  same  way  that  was  established  and  prac- 
tised in  the  primitive  times,  according  to  the  institution 
of  Jesus  Christ."  * 

"Thus  I  have  endeavored  to  state  and  vindicate  the 
more  distinguishing  liberties  of  the  churches  in  New 
England.  As  these  privileges  have  been  purchased  by 
the  blood  of  the  Lord  Jesus,  they  ought  to  be  very  pre* 
cious  in  our  esteem,  nor,  upon  any  pretence  whatever,  to 
be  slighted  and  undervalued  by  the  happy  people  who 
enjoy  them. 

"  It  is  worthy  to  be' always  remembered  by  these 
churches,  that  it  was  not  on  account  of  any  peculiar  sen- 
timents in  doctrinal  matters,  that  our  wise  and  good  fath- 
ers left  their  native  country  and  came  into  this  then 
howling  wilderness  ;  for  they  agreed  to  the  doctrinal 
articles  of  the  Church  of  England,  as  much  as  the  Con- 
formists to  that  Parlimentary  Church,  and  indeed,  much 
more  so  than  most  of  them:  but  it  was  from  a  pure  re- 
spect to  ecclesiastical  discipline  and  order,  and  to  a  more 
refined  worship,  that  these  excellent  men,  our  ancestors, 
transported  themselves,  with  their  families,  into  this  land. 

"  The  Church  of  Rome,  as  far  as  in  them  lies,  have  di- 
vested our  great  Saviour  of  his  prophetical,  sacerdotal, 
and  kingly  offices :  other  churches  have  been  so  far 
overcome  by  the  light  of  reason  and  revelation,  that  they 
have  restored,  as  one  may  say,  his  sacerdotal  office  to 
him,  and  his  prophetical  office   also :  but  our  gracious 

*  Election  Sermon  of  President  Oaks  of  Harvard  College 
1675— 1681.— Magnalia,  Vol.  11.  pp.  64,  65. 


ITS  ADVANTAGES. 


257 


predecessors,  observing  that  their  brethren  in  England 
were  not  \villin<T  to  allow  our  Lord  Jesus  Christ  to  be 
the  kincr  and  rufer  of  his  church,  nobly  resolved,  as  the 
children' of  Zion,  to  acknowledge  and  rejoice  in  their 
kin(T:  and  hence  they  quitted  their  ungrateful  country, 
that" so  they  might  observe  that  refined  worship  and  or- 
der, which  their  Lord  and  Sovereign  had  in  his  word  ap- 
pointed to  be  observed. 

"  It  follows  therefore,  that  any  degeneracies  trom  the 
pure  worship  and  scriptural  order  in  these  churches, 
would  be  a  direct  rejection  of  the  kingly  authority  of 
Chri=t  Jesus,  and  a  means  of  setting  up  another  king  or 
captain  to  lead  us  backward,  in  the  steps  we  have  taken 
from  Babylon,  towards  it  again.  May  God  of  his  rich 
grace,  therefore,  preserve  these  churches  from  any  such 
degeneracies ! 

"  It  is  evident  indeed,  that  great  pains  are  taken  to 
draw  our  people,  especially  our  inconsiderate  young  peo- 
ple, who  are  too  unmindful  of  the  King  and  God  of 
their  fathers,  from  their  love  and  attachment  to  those 
first  principles  of  these  churches,  which  I  have  been 
explaining  and  enforcing :  but,  as  Naboth  said  to  Ahab 
concerning  his  vineyard,  in  1  Kings  21:  3;  '  The  Lord 
forbid  it  me,  that  I  should  give  the  inheritance  of  my 
fathers  unto  thee ;'  even  so  it  is  fit,  that  we  should  say 
to  such  as  would  entice  us  to  part  with  the  pure  order 
of  these  churches,  this  was  our  father's  inheritance;  and 
God  forbid,  that  any  should  persuade  us  to  give  up  our 
inestimable  rights  ;  for  the  very  thought  of  parting  with 
them   is  shocking. 

"  Dear  people,  the  liberties  which  have  been  challeng- 
ed for  you,  are  the  same  as  the  brethren  in  the  times 
of  primitive  Christianity  enjoyed  for  hundreds  of  years 
together :  and,  whatever  specious  pretences  some  may 
make  to  the  contrary,  the  dispossessing  of  the  brethren 
of  these  their  valuable  liberties,  was  a  considerable  in- 
stance of  the  Romish  apostasy.  And  indeed,  they  have 
but  a  slender  acquaintance  with  ecclesiastical  history, 
17 


258  CONGREGATIONALISM. 

who  do  not  know,  that  the  rise  of  Popery  was  owing 
to  the  people's  tamely  giving  up  their  rights  and  privi- 
leges, either  through  ignorance  or  imprudence,  to  the 
clergy ;  who  unreasonahly  engrossed  to  themselves,  and 
grasped  in  their  own  clutches,  all  things  in  the  churches 
that  were  of  any  worth  and  importance. 

**  There  can  be  no  doubt,  that  there  are  many  who 
are  sworn  and  inveterate  enemies  to  the  pure  order  in 
these  churches  :  and,  besides  these,  we  have  reason  to 
think  that  there  are  many  false  friends  to  it;  by  which 
sort,  I  mean  those  that  pretend  some  regard  to  the  or- 
der of  the  gospel  in  these  churches,  but  yet,  at  the  same 
time,  would  gladly  subvert  it.  And  it  is  well,  if  there 
are  not  sundry  ministers  in  these  churches,  who  are 
disaffected  to  it:  for,  as  Luther  has  somewhere  re- 
marked concerning  religion:  Nunquam  magis  pericli- 
tur  quam  inter  reverendissimos ;  so  it  may  be  said 
in  respect  to  the  order  in  these  churches :  probably 
it  may  be  in  most  danger  from  some  of  the  reverend 
body.  But  surely,  all  such  in  these  churches  are  very 
unadvised  and  blameworthy :  and,  if  they  are  not  duly 
sensible  of  the  tendency  of  their  disaffection  and  under- 
takings, it  is  a  pity  but  their  brethren  should  be,  and 
carefully  guard  against  them. 

*'  And,  in  fine,  much  honored  and  entirely  beloved 
churches;  be  pleased  to  accept  of  this  attempt  of  one, 
the  most  unworthy  of  your  sons ;  who,  being  set  for  the 
defence  of  the  order  of  the  gospel  among  you,  has  en- 
deavored to  illustrate  and  confirm  that  order  in  its  prim- 
itive purity  for  your  advantage.  And  wherein  he  has 
failed  of  giving  the  true  sense  of  his  and  your  fathers — 
though  from  a  diligent  search  of  their  meaning  he  has 
endeavored  it — be  pleased  to  impute  it  to  human  frailty 
and  undesigned  mistaking  :  for  into  these  alone  bis  fail- 
ing  must  be  resolved. 

Ut  desint  vires,  tamen  est  laudanda  voluntas."* 

*  Samuel  Mather's  Apology  for  the  Liberties  of  the  Churches 
in  N.  E.  pp.  142—146.  Published  1738. 


APPENDIX 


[In  the  forms  of  letters,  votes,  etc.  given  in  the  following  pa- 
ges, I  shall  not,  of  course,  be  understood  as  settling  the  precise 
form  in  any  given  case  ;  or,  as  intimating,  that  a  hundred  other 
modes  of  expression  may  not  be  equally  proper.  But,  having 
had  occasion  to  know  that  intelligent  church  members,  and  even 
young  ministers,  are  often  at  a  loss  how  to  express  themselves 
suitably  in  communications  of  this  description,  I  have  thought 
that  some  brief  forms  would  be  acceptable,  as  guides  to  the  gen- 
eral style,  etc.  of  these  documents.  1  have  studied  brevity,  for 
obvious  reasons:  should  any  judge  these  forms  too  skeleton- 
like, they  can  clothe  them  to  their  taste.] 

No.  1. 

LETTER  MISSIVE   FROM  PERSONS  WISHING  TO  BE  ORGANIZED 
INTO  A  CONGREGATIONAL  CHURCH. 

, ,  18. 

To  the  Congregational  Church  of  Christ  in , 

Reverend  and  Beloved, 

Whereas  the  Great  Head  of  the  Church  has  disposed  a 

number  of  persons  in  the  town  of ,  to   unite  together, 

for  public  worship  and  the  celebration  of  religious  ordi- 
nances, under  a  Congregational  form  of  church  govern- 
ment, the  undersigned,  in  behalf  of  their  brethren,  respect- 
fully solicit  your  attendance,  by  your  Rev.  pastor  and  del- 
egate, at  the  house   of ,  on  the of ,  at 

o'clock,  to  take  into  consideration  the   propriety  of 


260  appendix:. 

organizing  us  into  a  Congregational  Church  of  CFiristT;: 
and,  should  such  a  step  be  deemed  expedient,  to  assist  in 
the  appropriate  services  of  such  an  occasion. 

Wishing  you  grace,  mercy,  and  peace,  from  God   the 
Father  and  our  I^ord  Jesus  Christ,  we  subscribe  ourselves^ 
Yours  in  the  gospet, 


Committee  of 
Arrangements. 


No.  2. 

CALL   FROM  A  CHURCH  TO  A  PA9T0R-ELEC1'. 

To  Mr* [or,  the  Rev.  Mr. , ] 

The   undersigned,  a  committee   of  the    Congregational 

church  of  Christ  in ,  would  respectfully  submit  to 

your  consideration  the  following  votes  of  the  church: 

At  a  regular  meeting  of  the  Congregational  church  in 
,  on  the day  of ■, 

Voted,  That  the  members  of  this  church  are  entirely  sat- 
isfied with  the  piety,  orthodoxy,  and  ministerial  qualifica- 
tions of  Mr. [or  Rev.  Mr. ,  as  the  case  may  be], 

[The  state  of  th€  votes  should  be  given,  whether  unani- 
mous, or  by  what  majority.] 

Voted,  That  Mr. be  invited  to  become  the   pastor 

and  teacher  of  this  church. 

Voted,  That   brethren    A,  B  and   C,  be  a   committee   to 

communicate  these   votes  to  Mr.  ,  and  to  make  other 

arrangements  which   may  be    necessary  to   carry  out    the 
wishes  of  the  church  in  relation  to  the  premises.* 

,  Moderator. 

,  Clerk, 

*  If  the  pastor-elect  has  not  been  ordained,  it  is  proper  to  ad' 
dress  him  as  Mr.  and  not  Rev. 

*  The  other  things  referred  to  here,  are  the  calling  of  a  parish 


APPENDIX.  261 

The  committee  are  liappy  to  say,  that  an  entire  unani- 
mity of  feeling  [or  as  the  case  may  be]  prevails  in  the  par- 
ish, in  reference  to  your  settlement  among  us.  The  do- 
ings of  the  society  will  accompany  this  communication. 

And  now,  dear  sir,  permit  us  ])ersonal!y,  and  in  behalf 
of  the  church  which  we  represent,  to  express  our  earnest 
desire  that  3'ou  will  accept  of  our  invitation  to  the  pastoral 
office  among  us,  and  name  an  early  day  for  the  ordination 
services. 

Praying  that  God   would  guide  you  to  a  favorable  de- 
cision, we  subscribe  ourselves,  in  behalf  of  the  church, 
Your  brethren  in  Christ, 


Committee  of 
the  Church. 


-,18- 


No.  3. 

LETTER  MISSIVE  TOR  AN  ORDAINING  COUNCIL. 

,—,18—. 

TVie  church  of  Christ  in ,  to  the  church  of  Christ  in , 

Sendeth  Greeting. 

Whereas  the  Great  Head  of  the  Church  hath  kindly 
united  the  hearts  of  this  church,  and  the  congregation  sta- 
tedly worshipping  with  us,  in  the  choice   of  Mr. [or 

Rev.  as  the  case  may  be]  for  our  pastor  and  teacher,  and  he 
has  accepted  our  invitation  to  settle  with  us  in  the  gospel 
ministry,  and  suitable  provision  has  been  made  for  his 
temporal  support,  we  affectionately  solicit  your  attendance, 
by  pastor  and  delegate,  at  the  house  of  Mr. ,  on  the 

or  society  meeting,  for  the  purpose  of  concurring  with  the 
church,  and  fixing  tbe  salary,  etc. 

It  would  be  equally  proper  to  have  the  church,  vote  ''«  catV 
to  the  candidate,  embodying  the  substance  of  the  votes,  and  tbe 
:Btatements  of  the  committee. 


262  APPENDIX. 

day  of next,  at o'clock  in  the ,  to  assist 


in  the  examination  of  the  candidate  ;  and,  if  judged  proper, 
in  the  ordination  services. 

May  grace,  mercy,  and  peace  he  muUiphed  unto  you  alL 
Your  brethren  in  Christ, 


Committee  of 
the  Church. 


The   other  churches  invited  to  sit  in   council,  are 

[here  name  them.] 

Rev.  Mr. and  delegate  will  please  call  upon  Mr. 

for  entertainment. 


No.  4. 

LETTER  OF  INTRODUCTION. 

To  ivhom  it  may  concern. 

This  may  certify,  that  the   bearer,  Mr. ,  is  a 

member,  in  regular  standing,  of  the  Congregational  church 

in .     Expecting  to  be  absent  from  us  for  some  months, 

and  desiring  Christian  intercourse  during  his  absence,  he 
has  requested  a  letter  of  introduction  to  any  church  of 
Christ  with  which  he  may  wish  to  commune  ;  he  is,  there- 
fore, hereby  affectionately  recommended  to  the  occasional 
communion  and  fellowship  of  all  who  love  our  Lord  Jesus 
Christ. 

,  Pastor  of  the  Cong.  Chh. 

[or,  Clerk,  as  the  case  may  be.] 


-,  18-. 


[This  sort  of  letter  does  not  require  a  vote  of  the  church. 
The  pastor,  or,  if  the  church  has  no  pastor,  the  moderator, 
or  stated  clerk,  may  give  the  introductory  letter.  No  mem- 
ber should  leave  the  place  of  his  residence  for  any  consid- 
erable number  of  weeks,  without  taking  such  a  letter.] 


APPENDIX.  -^"^ 

No.  5. 

LETTER  OF  DISMISSION  AND  RECOMMExNDATION. 

The  Congregational  Church  in ,  to  the  Congregational 

Church  in . 

Reverend  and  Beloved, 

The  bearer, ,  a  member  of  this  church,  m 

reo-ular  standinsr,  havin-  requested  a  letter  of  dismission 
and  recommendation  to  you,  the  church  have  voted  the 
same.  When  received  by  you,  his  particular  relation  to 
us  will  be  considered  at  an  end. 

Wishing  you  grace,  mercy,  and  peace. 

We  are  yours  in  the  Lord,  in  behalf  of  the  church, 

•,  Pastor. 


-,  Church  Clerk. 


18—. 


No.  6. 

LETTER  MISSIVE   FOR  A  DISMISSING  COUNCIL. 

The  Congregational   Church  in ,  to  the  Congregational 

Church  in ,  Sendeth  Greeting. 

Whereas  difficulties  have  arisen  among  us,  which  seem 
to  render  the  dissolution  of  the  pastoral  relation  between 

the  Rev.  Mr. and  this  church  desirable,  [or,  this  church 

having  become  impoverished  by  deaths  and  removals,  so 
as  to  be  unable  any  longer  to  sustain  the  ministry 
among  us  ;— or,  whatever  the  case  may  be]  we  respectfully 
request  the  advice  of  your  Rev.  pastor  and  a  delegate,  in 
relation  to  the  question— Whether,  under  existing  circum- 
stances, this  connection  ought  not  to  be  sundered  ? 
[Time  and  place  of  the  meeting.] 
In  the  bonds  of  the  Gospel,  we  are  yours, 

. ,  Pastor. 

. ,  Clerk,  or   Comm.  of  the  Chh. 

[Date.] 

P.  S.   [Place  of  entertainment ;  other  churches  invited.] 


264 


APPENDIX. 


No.   7. 


LETTER    MISSIVE    FROM    A    CHURCH     AND    AN    AGGRIEVED 
BROTHER,   OR  BRETHREN,  FOR  A  MUTUAL  COUNCIL. 

The  Congregational  Church  in ,  to  the  Congregational 

Church  in , 

Rev.  and  Beloved, 

This  church  have  recently  felt  it  their  painful  duty  to 
exclude  from  their  Christian  fellowship  Mr. ,  for  [heret- 
ical sentiments,  disorderly  walk,  or  unchristian  conduct — 
or  all,  or  either,  as  the  case  may  he]  ;  and,  though  a  major- 
ity [or  a  large  majority]  are  persuaded  of  the  propriety  and 
scriptural  correctness  of  the  course  pursued,  yet,  as  our 
late  brother  feels  himself  greatly  aggrieved  and  injured  by 
oiH"  act,  and  some  few  of  our  brethren  are  not  altogether 
satisfied — we  have  thought  proper  to  yield  to  his  and  their 
earnest  request,  that  the  advice  of  a  mutual  council  might 
be  taken.  To  the  end,  then,  that  all  things  may  be  done  to 
the  edification  of  the  body  of  Christ,  we  respectfully  invite 
you,  by  your  Rev.  pastor  and  delegate,  to  meet  in  council, 

on ,  at o'clock,   at  the  house  of  ,  to  review 

the  doings  of  this  church,  and  to  give  us  such  advice  as 
your  Christian  wisdom  may  suggest. 

May  the  blessing  of  the  great  Head  of  the  Church  be 
with  you  all. 

Yours,  in  the  Gospel, 

,  Pastor. 

,  Clerk,  or  Committee. 

The  subscriber  [or  subscribers]  unites  in  the  above  re- 
quest.   ,  TJie  Aggrieved. 

,  ,  18—. 

P.  S.     The  other  churches  invited  are . 


Rev.  Mr. and  delegate  will  find  accommodations  at 

the  house  of  Mr. . 


APPENDIX.  265 


No.  8. 

LETTER    MISSIVE    FROM    AN    EXCOMMUNICATED    INDIVIDUAL, 
ASKING  FOR  AN  EX  PARTE   COUNCIL. 


To  the  Congregational  Church  in 


The  undersigned,  feeling  himself  most  unjustly  dealt 
with,  by  the  recent  action  of  the  Congregational  Church 
in ,  and  having  solemnly  protested  against  their  pro- 
ceedings, and  earnestly  solicited  them  to  unite  with  hirn  in 
asking  advice  of  a  mutual  council,  but  without  success, 
begs  leave  to  lay  before  your  Rev.  body  the  following  brief 
outline  of  the  charges  made  against  him,  and  of  the  pro- 
ceedings of  the  church  in  reference  to  them.  [Here  may 
follow  the  charges,  an  account  of  the  doings  of  the  church, 
and  a  distinct  annunciation  of  the  several  particulars  in  re- 
spect to  which  the  church  are  believed  to  have  erred.] 
In  view  of  the  whole  case — which  I  have  endeavored  fairly 
to  state — may  I  not  confidently  ask  the  aid  of  your  Rev. 
pastor  and  a  delegate,  to  sit  in  council  with  others,  and  in- 
vestigate the  case  submitted,  and  advise  in  the  premises  ? 
With  sentiments  of  Christian  regard,  I  am 
yours  in  affliction, 


P.  S.     The   other   churches  sent  to,  are  .     The 

council  are  desired  to  meet  at  my  house  [or ]  on 

,  at  o'clock. 

[Date.] 


No.  9. 

LETTER    MISSIVE    FOP..    A    MUTUAL    COUNCIL. 

The  Congregational  Church  in ,  to  the  Congregational 

Church  in , 

Rev.  and  Beloved, 

Difficulties  having  arisen  between  the  pastor  and  sundry 


266  APPENDIX. 

members  of  this  church,  in  the  adjustment  of  which  we 
feel  our  need  of  your  counsel,  this  is  to  invite  your  attend- 
ance, by  pastor  and  delegate,  at  a  mutual  council,  to  be 
held  at  the  house  of ,  on day  of ,  at o'- 
clock, to  advise  us  respecting  the  following  matters :  viz. 
[Here  let  every  material  point  in  the  case  be  mentioned 
distinctly  ;  as  the  church  send  their  pastor  and  delegate  to 
act  upon  these  points,  and  none  others,— the  letter  missive 
being  the  warrant  on  which  the  assembled  council  pro- 
ceed] ;  and  such  other  incidental  matters  as  may  grow  out 
of  these  main  points  of  difficulty  between  us. 
Wishing  you  grace,  mercy,  and  peace, 
we  subscribe  ourselves  yours, 

,  Pastor. 

,  Comm.  of  the  Chh. 

, ,  18-. 

P.  S.    The  Rev.  Mr. and  delegate  vvill  be  accom- 
modated at  the  house  of  Mr. . 


No.  10. 

LETTER    MISSIVE    FOR    AN    EX    PARTE    COUNCIL. 

[The  same  form  may  be  used  as  for  a  mutual  council, 
with  this  exception :  It  must  be  distinctly  stated,  that  a 
mutual  council  has  been  proposed  by  the  inviting  party, 
and  been  rejected  by  the  other  party.  JVo  church  should 
send  their  pastor  and  delegate,  to  assist  in  an  ex  parte  council, 
unless  assured  that  a  mutual,  has  been  first  proposed  and  re- 
fused. 

The  letter  will  be  signed,  of  course,  only  by  the  sending 
party, — the  pastor  of  the  church,  or  the  aggrieved  brother 
or  brethren,  as  the  case  may  be. 

The  names  of  the  invited  churches  should  always  be 


APPENDIX. 


267 


given  ;  that  every  church  may  know  with  whom  it  is  ex- 
pected to  associate  in  council.] 


No.  n. 

MINUTES  OF  AN  ECCLESIASTICAL  COUNCIL. 

[It  is  important  that  these  be  accurately  and  intelligibly 
made  ;  as  they  should  be  placed  among  the  records  of  the 
church  which  calls  the  council,  and  should  also  be  pre- 
served by  the  scribe  of  the  council  for  future  reference. 
Something  like  the  following  form  may  be  adopted :] 

Minutes  of  an   Ecclesiastical  Council  held  at   A , 

. ,  18—,  for  the  purpose  of [here  state  the  object]. 

Pursuant  to  letters  missive  from  the  Congregational  church 

in    A ,    the    pastors    and    delegates  of  the    following 

churches  assembled  at  the  house  of : 

From  the  Congregational  Church  in  B ,    Rev. 

-,  Pastor,  Brother ,  Delegate. 


7  /  ^  _ 

[Giving  each  church  in  alphabetical  order.] 

The  brethren  were  called  to   order  by  the  Rev. , 

who  read  the  letter  missive. 

The  council  was  then  organized,  by  choosing  Rev. 

,  moderator,  and  Rev. ,  scribe. 

After  prayer  by  the  moderator,  the  council  proceeded  to 
business. 

[Here  should  follow  a  brief  statement  of  the  proceedings ; 
with  notices  of  adjournments— devotional  services,  etc.  If 
the  council  are  called  to  assist  in  adjusting  difficulties  in 
the  church,  these  should  be  succinctly,  but  clearly  stated ; 
and  the  decision  of  the  council  upon  each  successive  point 
given.  In  a  word — the  scribe  should  endeavor  to  give  a 
distinct  outline  of  the  case  submitted  to  the  council,  and 
their  treatment  of  the  same.  This  document,  after  being 
carefully  read,  and  corrected  by  the  council,  should,  if 
necessary,  be  re-written,  and  then  subscribed  by  the  mod- 
erator  and  scribe,  in  the  name  of  the  council. 


368  APPENDIX. 

RESULT   OF   COUNCIL. 

[Sometimes  it  is  deemed  expedient  to  appoint  a  com- 
mittee, to  embody,  in  what  is  called  a  Result  of  Council, 
the  case  submitted,  and  the  action  of  the  council  upon  the 
same  ;  and  if  so,  the  entries  of  the  scribe  may  be  of  a  more 
general  nature.  Sometimes  the  labor  of  making  out  a  Re- 
sult is  assigned  to  the  scribe  ;  and  an  assistant  is  appointed 
to  perform  the  ordinary  work  of  keeping  minutes,  etc.] 


No.  12. 

The  Congregational  Church  in ,  to  the  Council  rvho  may 

assemble  to  organize Congregational  Church  in , 

Rev.  and  Beloved, 

This  may  certify  you,  thattlie  bearer, ,  [where 

there  are  several  persons  going  from  the  same  church, 
their  names  may  be  all  put  into  one  letter]  has,  for  some 
time,  been  a  member,  in  good  standing,  of  the  Congrega- 
tional church  in .     Proposing  to  unite   in   forming  a 

new  church,  to  be  called ,  he  has  asked  a  letter  of 

dismission  and  recommendation  for  this  purpose.  We 
therefore,  heartily  commend  him  to  your  Christian  confi- 
dence, as  a  brother  beloved  in  the  Lord;  and  if  received 
and  recognized  by  you  as  a  member  of  the  church 


his  particular  connection  with  us  will  be  considered 
at  an  end. 

Craving  God's  blessing  on  your  proceedings,  we  sub- 
scribe ourselves  yours,  in  the  fellowship  of  the  Gospel,  in 
behalf  of  the  church, 

,  Pastor. 

,  ClerL 

18—. 


No.  13. 
Note  to  pages  1C5, 182. 
it  may  be  proper  to  apprise  the  reader,  who  is  not  al- 


APPENDIX.  QQ9 

ready  familiar  with  the  fact,  that  those  churches  and  min- 
isters who  adopt  the  Consociational  system,  generally  deny 
the  right  of  the  church  to  disciphne  its  pastor. 

The  Rev.  Mr.  Mitchell,  in  his  Guide  to  the  Principles  and 
Practices  of  the  Congregational  Churches  of  New  England, 
(p.  236)  says:  "A  church  would,  in  most  cases,  find  it  a 
most  embarrassing  business  to  undertake  the  discipline  of 
its  minister.  It  is  wisely  relieved  from  such  a  duty." 
And,  again,  (p.  235,  note)  "  I  do  not  see  how  a  church  in 
such  circumstances,  (i.  e.  in  case  a  pastor  becomes  hereti- 
cal or  scandalous,)  or  at  least,  in  certain  supposabh  circum- 
stances, can  act  in  its  collective  capacity  at  all.  Who  is  to 
convene  the  church  ?  and  who  is  to  preside'?  The  pastor 
may  refuse  to  convene  it :  and  if  it  do  convene,  may  claim 
to  act  as  its  moderator  by  virtue  of  his  office,  (Camb.  Platf 
ch.  X.  §  8,]  and  in  that  capacity,  if  he  be  a  bad  man,  may 
effectually  embarrass  its  proceedings." 

It  may  be  replied  to  these  objections :  that  there  is 
scarcely  any  end  to  the  difficulties  which  "a  bad  man," 
whether  he  be  a  minister  or  a  layman,  may  throw  in  the  way 
of  church  discipline.  It  is  in  vain  to  think  of  guarding 
against  all  ^^  supposahle"  difficulties.  A  minister  bad 
enough,  or  mad  enough,  to  insist  upon  embarrassing  and 
interrupting  the  orderly  proceedings  of  a  church,  under 
such  circumstances,  would  expose  himself  to  legal  process, 
for  disturbing  a  religious  meeting  ;  and  a  church  would  be 
justified  in  having  him  arrested,  and  put  under  bonds  for 
his  good  behavior,  while  they  proceeded,  under  the  mode- 
ratorship  of  the  senior  deacon,  or  some  one  chosen  for  the 
occasion,  to  examine  the  charges  against  their  i)astor.  And 
this  would  be  no  invasion  of  the  pastor's  rights ;  for,  so 
soon  as  a  regular  charge  against  a  pastor  is  laid  before  a 
church,  and  the  church  vote  to  examine  that  charge,  their 
pastor  is,  virtually,  suspended  from  the  exercise  of  his  pas- 
toral office  ;  and  liis  right  to  moderate  the  church,  for  the 
time  being,  ceases. 

Connected  with  this  question,  respecting  the  right  and 
power  of  a  Congregational  church  to  discipline  its  pastor. 


270  APPENDIX. 

is  another,  namely :  Ought  a  minister  to  he  a  memher  of  the 
church  of  which  he  is  pastor  ?  Those  who  deny  the  disci- 
pHnary  authority  of  a  church  over  a  pastor,  take  of  course, 
in  order  to  be  consistent,  the  negative  of  the  question.  Mr. 
Mitchell  says  (p.  237) :  "  It  is  insisted  on  by  some,  that  a 
minister  shall  he  a  member  of  tlie  church  of  which  he  is 
the  pastor ;  and  subject,  '  like  any  other  member,'  to  its 
watch  and  discipline.  But  neither  the  reasons,  nor  the 
passages  from  Scripture,  which  are  adduced  in  support  of 
the  position,  are  satisfactory  ;  and  by  the  great  majority  of 
the  denomination  it  is  not,  I  believe,  admitted."  Again 
(p.  238) :  "  It  seems  inconsistent  with  the  relations  the  pas- 
tor sustains  to  the  ch)]rch,  as  one  whom  the  Holy  Ghost 
hath  made  its  overseer,  and  with  the  respect  which  is  re- 
quired to  be  paid  to  him  for  his  office  sake,  that  he  should 
be  subject  to  its  watch  and  oversight,  in  the  same  manner, 
as  any  other  member."  And  again  (p.  241):  "  Leave  a 
minister  to  the  watch  and  discipline  of  his  peers.  This  is 
the  common  privilege  of  the  brotherhood,  and  ought  to  be 
his." 

The  unsettled  state  of  everything  connected  with  the 
pastoral  office,  for  a  few  years  past,  has,  undoubtedly,  intro- 
duced irregularities  into  the  practice  of  our  denomination 
upon  this  point,  as  well  as  upon  many  others.  In  most 
cases,  the  pastoral  connection  is  now  formed  with  the  un- 
derstanding that  it  will  be  short-lived.  A  stipulation  is 
often  made,  that  the  connection  may  be  dissolved,  by  either 
party — the  church  or  the  pastor-^-giving  the  other,  three 
months'  notice.  In  other  cases,  a  settlement  is  made  for 
a  stipulated  number  of  years— ^re  being  a  favorite  number. 
The  system  of  rotation,  has  thus  been  pretty  thoroughly  in- 
troduced into  tlie  pastoral  office.  Our  pastors  have  become 
travelling  preachers — circuit-riders.  In  the  county  where  the 
writer  is  located,  there  are  thirty-one  Congregational 
churches.  A  settlement  of  thirteen  years,  has  given  him  the 
painful  opportunity  of  witnessing  overturns  in  thirty  of  these 
thirty-one  churches.  There  is  but  one  church  in  the  county, 
besides  his  own^  which  has  not  changed  pastors  during  the 


APPENDIX.  271 

time,  and  many  of  them  repeatedly.  Now,  if  this  is  a  speci- 
men of  the  state  of  things  in  our  ciiurches  generally,  can 
we  wonder,  that  the  practice  of  our  denomination  should  be 
opposed  to  the  admission  of  ministers  as  members  of  the 
churches  of  which  they  are  pastors?  In  this  unsettled 
state  of  things,  it  is  natural  that  our  churches  should  be  in- 
attentive to  the  church-membership  of  their  pastors  ;  and 
as  natural,  for  our  pastors  to  wish  to  retain  their  connection 
with  the  churches  with  which  they  originally  united  by 
profession. 

But,  it  was  not  always  so  in  New  England  ;*  and  our 
principles,  as  well  as  the  early  practice  of  our  churches,  are 
diametrically  opposed  to  this  innovation. 

And,  it  is  believed,  that  even  now,  the  pastors  of  our 
best  regulated,  and  most  stable  Congregational  churches, 
out  of  Connecticut,  will  be  found  to  be  members  of  their 
own  churches.  And  what  is  there  in  this  relation,  incon- 
sistent with  the  "respect  Avhich  is  required  to  be  paid  to 
a  pastor  for  his  office  sake  ?"  Nothing  more,  than  in  the 
accountability  of  a  presiding  officer  of  a  legislative  assem- 
bly, to  the  rules  of  that  body.  As  church  members,  min- 
isters and  laymen  are  on  an  equal  footing :  they  are  alike 
accountable  to  the  laws  of  Christ's  kingdom.  The  admin- 
istration of  these  laws  is  intrusted  to  the  church,  as  such  ; 
and  not  to  any  other  association  of  men,  however  wise  or 
good.  A  church  has  no  more  right  to  delegate  the  duty 
of  disciplining  any  of  its  memhers  to  other  hands,  than  it 
has,  to  delegate  to  others  its  duty  of  praying,  or  loving 
God. 

Prof.  Upham,  in  his  "Ratio  Disciplinae,"  (p.  167)  says: 
"It  is  settled,  both  in  principle  and  practice,  that  the  min- 
ister is  accountable  to  his  church;  and  in  the  first  place, 
in  virtue  of  his  church  membership. 

"According  to  Congregational  usage,  no  person  be- 
comes and  remains  the  minister  [pastor  ?]  of  a  church, 
without  also  transferring  his  relationship,  and  becoming  a 
member  of  the   same.     The   reasons   of  this  are  various; 

*  See  Mather's  Ratio,  pp.  167—9. 


272  APPENDIX. 

but  one  undoubtedly  is,  that  he  may  feel  himself  subject 
to  the  needful  restraint  of  its  watch  and  discipline." 

Mr.  Mitchell  inliniates,  that  Prof.  Uphamhas  been  "  mis- 
ltd  by  some  of  the  early  writers  whom  he  consulted."  If  so, 
the  soundest  and  most  learned  writers  of  the  denomina- 
tion are  unsafe  guides. 

"The  Cambridge  Platform,"  "Cotton's  Way  of  the 
Churches  in  New  England,"*  "Cotton's  Book  of  the 
Keys,"t  "T.  Hooker,"^  "Mather's  Apology,"  and  Mather's 
Ratio  Disciplinae,"  all  uiaintain  this  doctrine.  C.  Mather's 
words  arc:  "When  a  pastor  has  fallen  into  scandal,  the 
brethren  that  are  acquainted  with  it,  proceed  as  theij  would 
ivith  anoihtr  brother  in  such  cases ;  only  with  more  special 
terms  of  respect  and  repetition  of  addresses,  i\s  the  relaUon  of 
a  father  may  call  foi."§ 

The  Cambridge  Platform,  ch.  10.  §  6,  speaking  of  an 
incorrigibly  offending  elder,  says:  "as  the  church  had 
power  to  call  him  to  office  so  they  have  power,  according  to 
order,  (the  council  of  the  churches,  where  it  may  be  had, 
directing  thereto)  to  remove  him  from  his  office  :  and  being 
now  but  a  member,  in  case  he  add  contumacy  to  his  sin, 
the  church  that  had  power  to  receive  him  into  their  fellow- 
ship, hath  also  the  same  power  to  cast  him  out,  that  they 
have  concerning  any  other  me»nber." 

It  is  an  important  principle  of  Congregationalism,  that 
the  call  of  the  church,  and  the  acceptance  of  the  same  by  the 
pastor  elect,  constitute  the  pastoral  relation  to  any  particu- 
lar church.  The  ordination  is  only  the  induction  into  office 
of  the  individual,  who,  by  virtue  of  his  election,  is  entitled 
to  that  otRce. 

In  ch.  9.  §  2,  of  the  Platform,  we  read :  "  This  ordina- 
tion we  account  nothing  else  but  the  solemn  putting  of  a 
man  into  his   place  and  office  in  the  church,  ivhereunto  he 

*  See  pp.  99— 102. 

t  Keys  of  the  Kingdom  of  Heaven,"  pp.  31,  41 — 43. 
X  See  Fart  I.  pp.51— rS,  155,  192.  Part  II.  p.  68. 
§   See  Mather's  Ratio,  pp.  102 — 105. 


APPENDIX.  273 

had  right  before  hy  election ;  being  like  the  installing  of  a 
magistrate  in  the  commonwealth.  Ordination  therefore  is 
not  to  go  before  but  to  follow  election.  The  essence  and 
substance  of  the  outward  calling  of  an  ordinary  officer 
in  the  churcli,  doth  not  consist  in  his  ordination,  but  in 
his  voluntary  and  free  election  by  the  church,  and  his  ac- 
cepting of  that  election ;  whereupon  is  founded  that  re- 
lation between  pastor  and  flock,  between  such  a  minister 
and  such  a  people.  Ordination  doth  not  constitute  an  of- 
ficer, nor  give  him  the  essentials  of  his  office.  The  apos- 
tles were  elders  without  imposition  of  hands  by  men  ; 
Paul  and  Barnabas  were  officers  before  that  imposition  of 
hands,  Acts  13:  .3.  The  posterity  of  Levi  were  priests  and 
levites,  before  hands  were  laid  on  them  by  the  children  of 
Israel.  Numb.  8:  10.  Acts  6:  .5,  6.  13:  2,  3.  14:  23.  1  Tim. 
4:14.  5:22," 

Cotton  Mather,  in  speaking  of  the  doctrines  of  the  fa- 
thers of  New  England,  says:  "They  reckoned  not  ordina- 
tion to  be  essential  unto  the  vocation  of  a  minister,  anj 
more  than  coronation  to  the  being  of  a  king:  but  that  it  is 
only  a  consequent  and  convenient  adjunct  of  his  vocation, 
and  a  solemn  acknowledgement  of  it,  with  an  useful  and 
proper  benediction  of  ^min  it." — Magnalia,  Vol.  II.  p.  208. 
See  also,  T.  Hooker's  Survey,  P.  II.  p.  60.  Calvin's  Inst. 
B.  IV,  ch.  3.  §  10.  Milton's  "Animadversions,  upon  the 
Remonstrant's  Defence,"  etc.  ut  sup.  j).  169  note. 

The  principle  here  recognized,  puts  the  power  of  disci- 
pline into  the  hands  of  the  church  :  and  this  is  clearly  the 
right  of  the  church  ;  no  other  body  has  been  invested  with 
power  by  Christ  to  open  and  shut  the  doors  of  the  church 
— to  discipline  offiinders  against  the  laws  of  his  kingdom. 
In  ch.  8.  §  7  of  the  Platform,  it  is  said:  "If  the  church 
have  power  to  choose  their  officers,  and  ministers,  then,  in 
case  of  manifest  unworthiness  and  delinquency,  they  have 
power  also  to  depose  them  :  for  to  open  and  shut,  to  choos^e 
and  refuse,  to  constitute  in  office  and  remove  from  office, 
are  acts  belonging  to  the  same  power."  Speaking  of  th© 
power  and  right  of  a  church  to  discipline,  aud  even  depose 
18 


S74  APPENDIX. 

its  pastor,  the  learned  and  excellent  Samuel  Mather,  in  hia 
Apology,  etc.  says:  "It  is  enuve\y  just  and  reasonable  that 
particular  churches  should  have  this  power :  For  they  are  ec- 
clesiastical societies  confederate,  that  is  to  say,  they  are 
churches,  be/ore  they  have  officers,  and  even  without  them. 
And,  although  they  may  be  in  such  a  state  as  this,  yet  even 
then  a  subordinate  ecclesiastical  power  is  under  our  Lord  Je- 
sus Christ,  and  by  Him  delegated  unto  them:  sothat, hav* 
ing  the  nature  and  essence  of  a  church,  as  they  surely  have, 
they  may  act  as  such :  and,  as  it  is  natural  to  all  societies  and 
bodies  whatsoever  to  preserve  themselves,  the  churches  of 
Christ  also  are  i\o\ihi\ess  furnished  with  siffident  power  for 
their  own  preservation  and  comfortable  subsistence.  It  follows, 
therefore,  that,  li^the  elder  of  a  particular  church  should  be 
found  guilty  of  mal-administration,  and  break  in  upon  the 
known  and  fundamental  privileges  which  every  Christian 
society  has  in  common  with  other  societies,  that  particular 
church  may  and  ought,  from  a  sacred  regard  to  the  law  of 
self-preservation,  to  depose  such  an  arbitrary  and  tyrannical 
elder,  if  upon  their  admonitions  he  do  not  repent  and  give 
them  satisfaction. 

"Nor  indeed  can  it  well  be  disputed,  that  the  churches 
in  the  days  of  primitive  Christianity  were  possessed  of  this 
most  valuable  right  and  privilege,  when  there  are  such 
testimonies  in  the  ancient  approved  writers,  which  fully 
demonstrate  it. 

"  It  is  as  clear  as  the  light  from  that  deservedly  prized 
remain  of  antiquity,  Clement's  first  Epistle  to  the  Connthi^ 
ans,  which  is  worthy  of  frequent  citations  from  it,  that  the 
church  of  Corinth  at  that  time,  had,  and  excercistd  this  priv- 
ilege :  For,  he  says  to  them  in  that  epistle,  '  We  perceive 
that  ye  have  removed  some,  who  have  performed  their  office  well, 
from  the  ministry  which  they  loere  thought  to  deserve,  as  having 
no  fault  to  be  found  with  them  :  Ye  are  too  contentious,  breth- 
ren,  and  too  hot  about  these  things  which  appertain  not  to  salva^ 
tion.^  Now,  is  it  not  very  plain  from  these  passages,  that  the 
Corinthians  had  deposed  and  laid  aside  their  ministers,  mere- 
ly because,  in  lesser  or  disputable  points,  their  judgments  did  not 


AiTENDlX.  97S 

please  them  9  'Tis  true  the  good  Clement  blames  them,  and 
it  must  be  confessed  that  they  deserved  to  be  blamed,  for 
casting  off  those  persons,  who  hadholUy  and  unblamably  per  - 
Jbrmed  the  duties  of  their  Episcopacy  :  But,  Clement  never 
twits  or  blames  them  at  all  for  excercising  a  power  which 
did  not  belong  to  them  :  no,  far  from  it.  All  that  he  faults 
them  for,  and  indeed  all  that  can  be  objected  against  them 
is,  that  tJiey  excercised  the  power,  of  which  they  were  posses- 
ed,  in  an  irregular  manner,  when  the  occasion  did  not  require 
it. 

"And  it  is  also  certain,  that  the  particular  churches  of 
our  Lord  Jesus  Christ,  enjoyed  this  privilege,  at  least 
until  the  two  hundred  and Jifly-eighth  year  after  Christ: 
For,  in  that  year,  a  Synod  convened,  in  which  Cyprian  pre- 
sided :  And  that  Synod  approved  and  commeiided  the  pro- 
ceedings of  some  churches,  who  had  deposed  their  bishops, 
upon  the  application  of  those  churches  to  the  synod  in  or- 
der to  obtain  their  opinion  concerning  their  conduct.  As 
for  Cyprian's  own  judgment  in  this  matter,  it  may  easily 
be  seen  by  reading  some  of  his  epistles  :  For,  in  one  of  his 
epistles,  he  expressly  acknowledges,  that  in  his  time  the 
people  had  the  power,  as  oj  choosing  worthy  ministers,  so  like- 
wise of  refusing  and  casting  off  those  ivho  were  not  so  ;  and 
in  another  epistle,  he  affirms,  that  this  power  belongs  to  the 
church,  and  that  it  was  given  to  the  church  by  divine  authority. 
And  the  learned  Origen,  was  of  the  same  mind  :  For  he 
freely  declared  to  his  people,  '  If  I  seem  to  you  to  be  a  right 
hand,  and  am  called  a  Presbyter  and  seem  to  preach  the  word 
of  God ;  yet  if  I  shall  do  anything  contrary  to  ecclesiastical  dis" 
cipline  and  the  rule  of  the  gospel,  so  that  I  give  scandal  or  of- 
fence to  the  church,  let  the  whole  church  conspire,  and  with  one 
■consent  cut  me  off,  altho''  I  am  their  right  hand.''  And  this  right 
and  liberty  of  the  brethren  for  which  we  plead,  is  so  fully  rep- 
resented by  Cyprian,  and  so  strongly  jarorerf  to  belong  to 
them,  from  passages  which  he  urges  out  of  the  old  and  new 
Testament,  that  I  shall  refer  you  unto  him :  In  the  mean- 
time,  I  cannot  but  transcribe  a  few  sentences  from  him. 
*  For  this  cause,''  says  he,  '  the  people  obedient  to  the  commands 


^6  AppfiNorx. 

d/"  the  Lord,  and  fearing  God,  ought  to  separate  (hemsettie9 
from  a  wicked  bishop  :  For  they  principally  have  the  power  of 
choosing  luorthy  priests  and  rejecting  the  unworthy,  which  comes 
from  divine  authority. ^^  Nor,  may  I  omit  the  testimony  of 
the  prodigiously  learned  Grotius,  with  reference  to  this 
right  of  the  people  in  the  early  ages  of  Christianity :  Now  he 
testifies,  that  it  ivas  not  ordy  the  light  of  the  people  tofiee  and 
avoid  an  unfaithfid  pastor,  but  that  such  a  pastor,  by  virtue  of 
the  sentence  against  him,  lost  his  pastoral  right^  and  whatsoever 
©/"that  kind  was  once  ascrihed  unto  him. 

"  To  conclude  ;  as  Jesus  Christ  has  made  these  church- 
es free  in  this  liherty,  it  is  to  be  hoped,  that  they  will  stand 
fast  in  it,  as  occasion  shall  require,  nor  suffer  their  pas- 
tors under  their  mal-administrations  to  deprive  them  of 
it." — See  Mather's  "  Apology  for  the  Liberties  of  the 
Churches  of  New  England,"  pp.  81-85.* 

If  it  be  objected,  that  the  authorities  cited  are  ancient^ 
and  that  modern  Congregationalists  have  adopted  different 
views  and  practice  \  I  heg  leave  to  refer  to  a  sermon,  pub- 
lished in  1826,  by  that  close  reasoner  and  consistent  Con- 
gregationalist.  Dr.  Emmons;  entitled  "The  Platform  of 
Ecclesiastical  Government,  established  by  the  Lord  Jesus 
Christ."  At  page  16th  he  says:  "  If  every  church  be  form- 
ed by  confederation,  and  has  an  independent  right  to  ex- 
ercise all  ecclesiastical  power,  [as  he  had  before  shown] 
then  they  have  a  right  to  dismiss  their  own  minister,  whenever 
they  judge  he  has  forfeited  his  ministerial  character.  Those 
who  have  a  right  to  put  into  office,  have  a  right  to  put  out 
of  office.  The  church  either  puts  their  minister  into 
office,  or  delegates  power  to  a  neighboring  minister  to- 
do  it  for  them,  which  is  the  same  thing  as  doing  it  them- 
selves. Therefore,  as  neighboring  ministers  could  not 
place  a  pastor  over  them  without  their  consent;  so  they 
[the  neighboring  ministers]  cannot  put  away  or  dismiss 
their  pastor  without  their  consent.      The  voice  of  the  church 

*  F.  Johnson  maintained  the  same  doctrine. — Hanbury,  Vol, 
i.  p.  242.     Also  Haul),  p.  94— Ainsworth  and  otliejrs. 


APPENDIX.  277 

mvsl  always  he  had  in  every  act  of  discipline.  Now,  if  a 
v^ouncil  cannot  dismiss  a  minister  without  tiie  consent  of 
the  cJiurch,  then  it  clearly  appears,  that  the  right  of  dis- 
mission belongs  solely  to  the  churchy  who  may  dismiss  their 
minister  without  the  advice,  or  contrary  to  the  advice  of 
a  council,  if  they  think  he  has  forfeited  his  ministerial 
character ;  but  not  otherwise," 

None  wlio  know  Dr.  Enjmons — and  who  is  there  that 
does  not  know  him,  by  reputation  at  least — will  question 
his  competency  to  give  an  opinion  of  what  is  essential  to 
sound  Congregationalism.  Throughout  his  discourse,  he 
insists,  that  all  ecclesiastical  power  is  vested  in  each  duly 
constituted  church,  by  Jesus  Christ,  the  head  of  the  church- 
The  church  is  the  ultimate  appeal  in  all  cases  of  discipline, 
and  has  an  undoubted  right  to  perform  all  necessary  acts 
of  discipline.  "It  is  at  the  option  and  discretion  of  any 
particular  church,  whether  they  shall,  or  shall  not  ask 
counsel  in  any  case  of  church  discipline,  and  if  they  do 
ask  counsel  of  others,  their  advice  is  only  advisory,  which 
thay  have  a  right  to  accept  or  reject." — Disc.  pp.  15,  16. 

The  above  extracts  go  to  show,  that  the  doctrine  main- 
tained in  these  pages,  has  the  countenance  of  one  of  the 
most  distinguished  Congregational  divines  of  modern  days ; 
as  well  as  the  support  of  ancient  authorities. 

If  we  may  erect  a  distinct  tribunal  to  try  mirdsters,  we 
need  but  one  step  more,  and  the  power  of  disciplining  any 
members  is  taken  from  the  church.  Every  minister  must 
be  either  a  metnber  of  the  church  of  which  he  is  pastor, 
or  of  some  other  church.  To  that  church  of  which  he  is 
a  member,  he  is  amenable  ;  and  to  the  discipline  of  that 
church  he  is  subject,  just  as  much  as  any  other  member; 
otherwise,  we  have  the  anomaly  of  a  church,  professing  to 
believe  itself  empowered  to  discipline  its  members,  having 
within  its  bosom  one,  at  least,  over  whom  it  has  no  dis- 
<?iplinary  power.  As  a  church  member  every  minister  stands 
on  precisely  the  same  ground  as  every  other  member 
does ;  he  is  amenable  to  the  same  laws ;  and  his  official 
character  cannot,  will  not  shield  him.     As  a  church  mem- 


278  APPENDIX. 

ber  he  has  no  rights  or  immunities  which  other  members 
have  not.  His  superiority  over  the  church  is  official  mere- 
ly— he  is  chief  among  equals. 

It  is  objected,  that  every  man  should  be  tried  by  his 
^^ peers."  If  pastors  are  to  be  tried  by  their  '■''peers^''  by 
whom  are  the  deacons  to  be  tried  ?  have  not  they  the  same 
claim  to  exemption  from  church  jurisdiction  that  the  other 
officers  of  the  church  have  ? 

If  it  be  further  objected,  that  the  church  is  nuich  more 
liable  to  be  swayed  by  prejudice,  than  an  association  of 
clergymen :  it  may  be  answered,  that  a  pastor  may  have 
the  advice  of  a  council,  if  he  desire  it;  and  has,  therefore, 
as  complete  protection  from  injury  as  any  of  his  lay  breth- 
ren ;  and  more  than  this  he  cannot  reasonably  ask. 

Presbyterians  and  Episcopalians  object  to  Congrega- 
tionalism, that  it  does  not  give  ministers  sufficient  power. 
Dr.  Campbell  says,  we  "  have  gone  to  an  extreme,  though" 
— as  he  honestly  admits — "not the  most  common  extreme, 
in  bringing  the  pastoral  authority  too  low." — Lee.  6.  p.  91. 
My  own  humble  labors  have  been  criticised,  for  not  suffi- 
ciently guarding  against  the  encroachments  of  the  people 
on  the  rights  of  the  ministry.  In  reference  to  this  objec- 
tion, we  answer  :  That  we  give  to  ministers  all  the  author- 
ity which  the  New  Testament  requires.  We  acknowledge 
them  to  be  bishops  or  overseers  of  their  respective  churches; 
to  be  guides  [ijyov^tvoi)  to  their  churches ;  and  governors 
{nQoiaxaf-ievoL  presidents)  in  them.  And  we  maintain,  that 
the  churches  are  bound  to  "  remember  them  which  have  the 
rule  over  them,"  or  are  their  guides;  "<o  know,"  i.  e.  re- 
spectfully and  affi3Clionately  to  regard, "  them  which  are 
over  [them]  (7i^oi(Ti«|U«oi'c)in  the  Lord,  and  to  esteem  them 
very  highly  in  love  for  their  ivorVs  sake ;"  to  "  obeij  them 
which  have  the  rule  over  [them]  and  submit  [themselves]." 

Still,  we  cannot  conceal  from  the  churches,  if  we  would, 
the  fact,  that  their  submission  and  obedience  to  their  pas- 
tors are  to  be  based  on  the  conformity  of  these  overseers, 
guides,  and  presidents,  to  the  requisitions  of  the  gospel ; 
or,  in  other  words,  that  the  churches  are  bound  to  obey 


APPEXDIX.  279 

aud  submit  themselves  to  tlieir  ecclesiastical  rulers,  no  fur- 
ther than  these  rulers  conform  to  the  Word  of  God.  As 
officers,  they  preside  over  the  churches — they  are  presi- 
dents ;  but  not  monarchs,  nor  tyrants  ;  and  while  they  act 
worthily  of  their  office,  they  are  respected  and  obeyed. 
They  are  guides  to  be  followed,  not  blindfold,  but  in  the 
light  of  truth;  and  when  they  cease  to  walk  in  that  light, 
they  have  no  further  claims  upon  the  obedience  of  the 
people.  And  what  more  can  we  give  to  the  pastors  with- 
out entrenching  upon  the  free  spirit  of  the  Gospel  Institu- 
tion ?  Is  it  objected,  that  the  churches  are  made  judges  of 
their  pastor's  conformity  to  the  gospel  standard?  And 
pray  who  should  be,  if  not  the  churches  ?  Not  the  minis- 
ters themselves,  surely!  For  this  would  make  them  the 
most  absolute  despots.  Not  neighboring  ministers  solely  ; 
for  this  would  destroy  the  independence  of  the  churches. 
The  rights  of  private  judgment  in  matters  o^ faith,  will  not, 
certainly,  be  denied  by  any  consistent  Protestant:  with 
what  propriety,  then,  can  individual  churches  be  denied  the 
right  of  deciding,  from  the  Word  of  God,  whether  their 
pastors,  and  spiritual  guides  and  overseers  conform,  in 
their  disciplinary  measures,  to  this  infallible  standard  ?  It 
is  freely  admitted,  that  the  authority  of  a  Congregational 
pastor,  in  the  government  and  general  direction  of  the  af- 
fairs of  his  church,  very  much  depends  upon  his  personal 
integrity,  wisdom,  piety,  and  careful  conformity  to  the 
principles  of  church  government  laid  down  in  the  New 
Testament.  And  these  are  the  best  foundations  for  all 
authority:  they  most  effectually  insure  the  integrity,  and 
piety,  and  humility  of  the  ministry,  while  they  guard  the 
individual  rights  of  the  churclies.  Indeed,  we  see  not  how 
we  can  give  to  the  pastors  of  churches,  founded  on  such 
principles  as  ours  are,  greater  power  over  the  churches, 
W^e  must  either  govern  by  brute  force,  by  hierarchal  ma- 
chinery, or  by  moral  power.  We  reject  the  two  first,  as 
inconsistent  with  the  spirit  of  Christianity  :  we  have  only 
the  last  remaining.  Dr.  Campbell  is  honest  enough  to  ad- 
mit this  ;  and  by  his  admission  answer  his  own   objection 


wo  APPENDIX. 

to  Congregationalism,  of  "  bringing  the  pastoral  authority 
too  low."  For  he  adds :  "  it  is  however  certain,  that  when 
authority  of  any  kind  is  unattended  with  what  are  com- 
monly called  coercive  measures,  or  the  power  of  the  sword, 
and  unsupported  by  temporal  splendor,  or  worldly  sanc- 
tions, it  is  impossible  to  preserve  it  otherwise  amongst  an 
enlightened  people,  than  by  purity  of  character  in  those 
vested  with  it,  and  by  diligence  in  the  discharge  of  the  du- 
ties of  their  station." — Lcc.  6.  p.  91. 

Sound  Congregational  principles  and  practice,  then,  are 
decidedly  opposed  to  the  doctrine,  that  a  pastor  should  not 
be  a  member  of  the  church  over  which  he  presides,  and 
should  be  free  from  the  disciplinary  authority  of  that  church. 
I  am  aware  that  many  excellent  men  are  agreed  with  Mr. 
Mitchell  in  his  views  of  these  matters ;  and  that  the  prac- 
tice of  some,  at  least,  of  the  churches  of  Connecticut,  with 
which  Mr.  M.  was  formerly  connected,  is  in  accordance 
with  his  views;  nevertheless,  1  am  constrained  to  regard 
this  practice  as  a  deviation  from  primitive  Congregational- 
ism, as  uncalled  for,  as  it  is  unsafe.  It  seems  to  me  to 
be  one  step  towards  those  evils  to  which  the  plan  of  con- 
sociation, and  the  establishment  of  permanent  and  authori- 
tative councils  directly  lead.  I  regret  to  say,  that  this  ap- 
pears not  to  be  the  only  particular  in  which  the  hearts  of 
some  of  the  children  are  turned  from  their  fathers — in 
which  some  modern  Congregationalists  (so  called)  have 
deviated  from  those  principles  of  which  Cotton  Mather 
speaks,  when  he  says :  "  /  shall  count  my  country  lost,  in  the 
loss  of  the  primitive  princifits,  and  the  piimilive  practices,  upon 
which  it  was  at  first  established.^'' 

I  will  only  add  a  single  remark  to  this  long  note.  The 
nnembership- relation  of  a  pastor  to  his  church,  has  been 
considered  too  much  in  the  light  of  a  subjection  of  the 
pastor  to  "  impertinent  annoyances  of  weak,  or  officious 
and  ill-disposed  brethren."  No  pastor,  let  his  relation  to 
his  church  and  people  be  what  it  may,  can  avoid  these  an- 
noyances. There  is,  however,  another  light  in  which  I  love 
to  contemplate  the  relation  of  a  pastor  to  his  church,  as  a 


APPENDIX.  281 

church  member";  and  that  is,  in  the  light  o{  a  privilege.  Is 
it  not  a  privilege  to  be  under  the  watch  and  care  of  a 
churcJ),  which,  like  the  beasts  seen  by  John,  is  "full  of 
eyes  before  and  behind,"  which  may  watch  for  our  safety, 
and  not  merely  for  our  halting?  Has  Jesus  Christ  con- 
descended to  make  himself  like  one  of  us — to  become  our 
elder  brother — that  he  might  create  a  new  bond  of  attach- 
ment, and  encourage  greater  familiarity  with  him  ?  and 
shall  we,  his  servants,  put  ourselves  upon  our  official  dig- 
nity, and  claim  exemption  from  that  brotherly  relation  to 
our  churches,  which,  while  it  will  exempt  us  from  the  dis- 
cipline of  these  churches,  will  deprive  us  also  of  that  fel- 
lowship and  sympathy  which  should  exist  among  all  the 
members  of  the  body  r  Surely,  if  it  be  a  privilege  for  any 
one  to  be  a  church  member,  it  is  for  a  pastor.  And  long 
may  it  be,  ere  it  shall  be  regarded  generally,  by  our 
churches,  as  ''the  true  doctrine,  that  a  minister,  by  virtue  of 
his  ordination,  ceases  to  be  a  church  member  anywhere.''^* 


'       No.  14. 
Note  to  page  181. 

Two  questions  may  be  raised  on  the  distinction  intima- 
ted between  excomnuinication  and  withdrawing  fellowship  : 
First,  Wherein  does  this  act  of  withdrawing  fellowship  dif- 
fer from  excommunication?  Secondly,  Is  it  proper  for  a 
church  to  withdraw  fellowship  from  a  member,  and  leave 
him  unconnected  with  any  visible  professed  church  ?  I  will 
venture  to  answer  both  of  these  questions;  and  then  leave 
the  reader  to  form  his  own  judgment. 

First,  Excommunication  differs  from  the  act  of  with- 
drawing fellowship  in  this:  excommunication  implies  a 
forfeiture  of  Christian  standing;  withdrawing  fellowship, 
implies  a  forfeiture  of  church  standing  only.  If  one  is  ex- 
communicated, he  is  "  cut  off, "  "  put  away, "  "  purged  out,** 

*  Mitchell,  p.  240,  note.— Rutherford,  the  Presbyterian,  makes 
a  similar  slatemeat.— T.  Hooker,  pp.  Gl,  bl. 


282  APPE^DIx. 

"delivered  unto  Satan," — in  a  word,  is  dealt  with  as  "a 
heathen  man  and  a  publican" — as  one  destitute  of  any 
claim  to  the  character  of  a  Christian.  All  this  seems  to  be 
taught  by  the  passages  alluded  to  above.  — See  Matt.  18: 
15—18.   J  Cor.  5:  1—5,7,  13.  Gal.  5:  12. 

When  Christ  and  his  a[)ostles  use  such  language  as  has 
just  been  referred  to,  in  describing  the  duty  of  a  church  to- 
wards offenders,  they  are  speaking  of  persons  who  had 
comniitted  serious  offences — who  had  sinned,  and  continued 
obstinate  in  their  sins.  In  the  18th  chapter  of  Matt,  our 
translators  use  the  word  trespass  to  designate  the  offence 
referred  to  by  the  Saviour — "  if  tliy  broilier  ^h-aW  trespass 
against  thee  ;"  but  the  original  word  [otpaQiijai])  denotes  a 
more  serious  offence  than  the  English  word  trespass  implies. 
It  is  the  same  word  which  is  put  into  the  mouth  of  the 
prodigal,  Luke  15:  18,"/  have  sinned  {i]paQjov)  against 
heaven  and  before  thee  ;"  and  it  was  used  by  Judas,  when 
"he  brought  again  the  thirty  pieces  of  silver  to  the  chief 
priests  and  elders.  Saying,  /  have  sinned  {ij[j,aQTov)  in  that  I 
have  betrayed  the  innocent  blood." — Matt.  27:  3,4.  So 
elsewhere  it  is  used  in  the  same  sense,  as  Rom.  3:  23,  Heb. 
3:   17.   1  John  1:  10.  et  al. 

The  same  view  of  excommunication  is  suggested  by  I  Cor. 
V  and 2  Cor.  2:  4 — 11,  where  the  Apostle  gives  directions 
respecting  the  treatment  of  an  offender  :  he  was  to  be  de- 
livered "  unto  Satan  for  the  destruction  of  the  flesh  ;"  i.  e. 
he  was  to  be  cast  out  of  the  church,  and  abandoned  to  the 
god  of  this  world.  But,  for  what  offence  was  this  punish- 
ment to  be  "inflicted  of  many" — by  the  majority  of  the 
church  ?  not  for  a  trifling  irregularity,  but  for  a  serious  of- 
ence — an  open  violation  of  the  rules  of  Christian  conduct: 
it  was  for  fornication ;  and  "  such  fornication  as  is  not  so 
much  as  named  among  the  Gentiles,  that  one  should  have 
his  father's  wife." — 1  Cor.  5:   1. 

But  what  was  the  state  of  the  case  when  the  Apostle 
directed  the  Thessalonian  church  to  ^^  withdraw  fvom  every 
brother  that  walketh  disorderly  ?"— 2  Thess.  3:  6.  The  dis- 
orderly conduct  to  which  he  particularly  referred,  was  idle- 
ness and  gossiping:  "  We  hear  that  there  are  some  which 


APPENDIX.  283 

walk  among  you  disorderly,  working  not  at  all,  but  avebusy 
hodies.^^ — 3:  11.  These  persons  they  were  directed  to 
"  note" — take  notice  of;  and  withdraw  from,  and  "  have  no 
company  with." — 6, 14  vs.  Yet,  they  were  not  to  treat  them 
as  heathen  men  and  publicans  ;  for  the  apostle  adds :  "  Yet 
count  him  not  as  an  enemy  but  admonish  him  as  a  hroth- 
er^ — 15  vs.  This  neglect  of  his  lawful  calling,  and  this 
meddling  with  what  did  not  concern  him,  was  irregular 
and  disorderly  ;  it  was  calculated  to  bring  reproach  upon 
the  cause  of  Christ,  and  to  injure  the  good  natne  of  the 
church:  the  church  was  therefore  required  to  withdraw  it- 
self from  all  participation  with  the  disorderly.  Still,  this 
disorderly  conduct  was  not,  necessarily,  a  proof  that  the  of- 
fender was  utterly  destitute  of  the  spirit  of  Christ.  He 
might  be  acting  under  mistaken  views  of  duty;  he  might 
conscientiously  believe  himself  called  to  give  up  his  secu- 
lar employment,  and  to  devote  his  time  and  efforts,  well 
meant,  though  indiscreet — to  doing  good. 

We  know  that  there  are  just  such  disorderly  and  busy 
bodies  in  the  churches  now  ;  and  there  is  nothing  improba- 
ble in  the  supposition,  that  there  were  such  atThessalonica  t 
— men,  who,  by  injudicious  efforts  to  promote  the  cause  of 
Christ,  really  injured  it ;  and,  by  their  ill-directed  attempts 
to  heal  differences  aniong  brethren,  or  remove  difficul- 
ties from  families,  became  busy  bodies  in  other  men's  mat- 
ters— meddlers  with  what  did  not  concern  them.  Such 
persons,  instead  of  being  lights  in  the  world,  would  become 
a  by-word  and  a  hissing  among  the  unbelieving,  and  spots 
upon  the  fair  fame  of  the  Christian  Church.  Yet,  they 
would  be  the  most  difficult  persons  to  convince  and  reclaim  : 
for  the  simple  reason,  that,  though  perhaps  truly  pious, 
they  would  be  destitute  of  good  sense.  Hence  it  might 
become  necessary  for  the  church,  after  due  efforts  to  per- 
suade such  disorderly  Tnembers  to  abandon  their  irregular 
proceedings,  to  withdraw  from  them  ;  and  thus  let  the  world 
know,  that  the  church  did  not  approve  of  their  irregularities, 
and  would  not  sanction  their  disorderly  conduct.  At  the 
same  time,  the  church  might,  perhaps,  count  the  disorderly 
as  truly  pious ;  and  therefore,  might  admonish  and  treat 


284  APPENDIX. 

them  as  brethren  in  C}irist,  and  not  as  heathen  men  and  pub- 
licans, as  they  would  otherwise  be  required  to  do.  If  these 
views  are  correct,  then,  reasoning  analogically,  we  are  au- 
thorized in  saying  :  That,  whenever  a  church  member,  from 
mistaken  views  of  duty,  persists  in  any  course  of  conduct, 
which,  though  not  destructive  of  Christian  character,  is  yet 
plainly  inconsistent  with  what  the  church,  of  which  he  is  a 
member,  believe  to  be  agreeable  to  the  order  which  Christ 
requires — the  church  is  bound  to  withdraw  fellowship; 
and  thus  declare  to  the  world,  that  they  approve  not  of  his 
peculiar  notions  or  doings.  In  so  doing,  they  pass  no 
judgment  on  the  Christian  standing  of  the  disorderly  per- 
son ;  but  they  simply  declare,  that  his  sentiments  and  prac- 
tices are  so  inconsistent  with  what  they  deem  orderly,  that 
they  can  no  longer  walk  with  him  in  church  fellowship. 

In  thus  drawing  a  distinction  between  excommunication 
and  the  withdrawal  of  fellowship,  I  can  plead  but  few  au- 
thorities. If  our  standard  writers  have  noticed  this  sub- 
ject, such  notice  has  escaped  my  observation,  with  a  sin- 
gle exception.  The  Platform  seems  rather  to  contradict 
such  a  distinction,  when  it  says:  "The  church  cannot 
make  a  member  no  member,  but  by  excommunication." — 
Ch.  13.  §  7.  But,  as  it  speaks  of  the  treatment  of  no  other 
offences  except  such  as  are  of  a  more  serious  nature,  for 
the  commission  of  which  a  person — remaining  impenitent 
— should  be  cast  out  of  the  church  as  a  heathen  man  and 
a  publican; — the  passage  quoted  may  not  be  so  decisive 
as,  at  first  sight,  may  be  supposed.  Further,  in  the  ])as- 
sage  quoted  from  the  Platform,  the  term  excommunication 
may  be  used  in  a  generic  sense,  including  both  expulsion 
for  unchristian  sentiments  or  conduct,  and  withdrawing 
fellowship  for  disorderly  notions  and  practices.  Thus  the 
term  is  used  by  some  modern  writers,  who  are  careful  to 
note  a  difference  between  the  treatment  of  persons  excom- 
municated for  what  is  deemed  unchristian,  and  what  is 
deemed  sim[)ly  irregular  and  disorderly.^     Thus  Bloomfield 

*  Mr.  Mitchell,  (Guide  to  N.  E.  Chhs.  pp.  115,  116)  does; 
aod  he  quotes  from  the  Sajbrook  Platform  to  sustain  his  position. 


APPENDIX.  285 

calls  the  act  of  the  church  required  in  2  Thess.  3:  14,  "  a  sort 
of  excomiminication."  Neither  Macknight  nor  Scolt  regard 
this  act  the  same  as  that  required  in  Matt.  18  :  15 — 18. 

Indeed,  every  man  must  feel,  thai  there  should  be  a  dif- 
ference in  the  treatment  of  such  as  have  forfeited  their 
Christian  standing,  and  such  as  have,  from  conscientious, 
though  mistaken  views  of  truth  and  duty,  fallen  into  con- 
duct simply  disorderly. 

Cotton  Mather,  in  the  Magnalia,  (Vol.  11.  p.  235)  speaks 
of  the  matter  now  under  consideration,  and  seems  to  au- 
thorize, fully,  the  view  which  I  have  presented.  His  words 
are  :  "  It  mav  sometimes  come  to  pass,  that  a  church  mem- 
ber, not  otherwise  scandalous,  may  sinfully  withdraw,  and 
divide  himself  from  the  communion  of  the  church  to  which 
he  belongeth :  in  which  case,  when  all  due  means  for  the 
reducing  him  prove  ineffectual,  he  having  thereby  cut  him- 
self off  from  the  church's  communion  ;  the  church  may 
justly  esteem  and  declare  itself  discharged  of  any  further 
inspection  over  him."  This  is  precisely  what  I  mean  by 
withdramng  felloivship  :—\t  is  just  giving  up  all  care  of  a 
person,  as  a  church  member,  and  all  responsibility  for  his 
conduct,  leaving  him  to  stand  or  fall  to  his  own  master. 

If,  however,  in  the  treatment  of  a  disorderly  person,  he 
should  exhibit  an  unchristian  spirit,  and  pursue  an  un- 
christian course — then  the  ground  of  action  for  the  chinch 
would  be  changed ;  and  the  offender  should  be  arraigned 
and  excommunicated  for  disorderly  and  unchristian  conduct.* 

Having  thus  answered  the  first  question— Wherein  does 
exconununication  differ  from  the  act  of  withdrawing  fel- 
lowship ?  we  are  prejiared  to  consider  the  second  inquiry: 
— Can  a  church  withdraw  fellowship  from  one  who  has  not 

*  The  case  of  Mrs  Hutchinson,  so  famous  in  the  early  history 
of  New  England,  may  illustrate,  in  some  respects,  this  point. 
She  was  tried  by  the  church  in  JBosion,  for  her  erroneous  opin- 
ions and  irregular  practices :  for  these,  she  made  a  confess'ion, 
and  a  sort  of  recantation  ;  but,  in  the  management  of  these,  she 
was  guilty  of  falsehood  :  and  was  finally  cul:  off,  and  cast  out  of 
the  church,  not  for  her  erroneous  notions  and  practices,  but  for 
''gross  lying.''  —  Magnalia,  Vol.  II.  pp.  440—448.  —  Hutchin- 
son's  Hist.  Mass.  Bay,  Vol.  I.  pp.  70—72  and  note. 


S86  AppiEjfiiit. 

connected  himself  with  some  other  professedly  Christian 
church  ?  Very  rarely  will  this  act  of  church  discipline  be 
required,  except  when  a  member  so  far  changes  his  senti^ 
ments  as  to  feel  constrained  to  connect  himself  with  some 
other  denomination,  which,  either  does  not  acknowledge 
our  churches  as  scriptural  in  their  organization,  or  em- 
braces some  doctrinal  views,  which,  though  not  so  funda- 
mental as  entirely  to  destroy  our  Christian  confidence  in 
that  body,  are  yet  such  as  we  cannot  conscientiously  ap- 
prove, or,  by  any  act  of  ours,  sanction. 

Still,  I  apprehend,  that  there  may  be  instances  in  which 
a  church  would  be  justified  in  withdrawing  from  a  brother, 
and  leaving  him  disconnected  with  any  Christian  body. 
If  my  construction  of  2  Thess.  3:  6,  14  be  correct,  the 
apostle  required  this  to  be  done  by  the  Thessalonians ;  for, 
if  that  chui'ch  withdrew  from  their  disorderly  brethren  in 
the  way  suggested,  they  must  have  left  them  unconnected 
with  any  other  Christian  church  ;  as  there  was  no  other  in 
the  city. 

However  these  questions  may  be  answered — and  I  but 
give  my  own  judgment  respecting  them — all,  it  is  believed, 
will  agree  in  this,  that  whether  or  not  we  distinguish  be- 
tween excommunication  and  withdrawing  fellowship,  there 
should  be  a  difference  in  our  treatment  of  such  as  are  sep* 
arated  from  the  church  for  unchristian  opinions  and  con- 
duct, and  such  as,  from  mistaken  but  conscientious  notions, 
fall  into  what  are  deemed  by  us  disorderly  courses,  not  dc* 
structive  of  Christian  character. 


No.  15. 

MANtTAL    FOR    CHURCH    MEETINGS. 

[The  following  Manual— which  1  have  slightly  altered— has 
been  kindly  furnished  for  this  work,  by  an  intelligent  layman, 
who  is  familiar  with  parliamentary  usages,  and  withal,  a  very 
hearty  Congregationalist.] 

"  Those  rules  which  have   been   found   convenient  in 
Legislative  assemblies  are  equally  applicable  to  all  bodies 


APl»ENOfX.  287 

convened  for  deliberation  ;  the  object  being  always  the 
same  ;  viz.,  tlie  preservation  of  order,  the  security  of  the 
right  of  each  member  to  speak  his  sentiments  freely  in 
debate,  and  the  ascertainment  of  the  opinion  of  the  ma- 
jority by  their  votes.  In  Congregational  churches  the 
pastor  is  generally  regarded  as  the  standing  moderator  of 
the  church.  In  case  a  church  is  destitute  of  a  pastor,  a 
standing  moderator  may  be  chosen,  or  one  may  be  select- 
ed at  each  succeeding  meeting.  No  brother  should  be 
allowed  to  hold  the  chair,  who  makes  use  of  it  to  control 
the  deliberations  of  the  church,  contrary  to  the  common 
rules  of  order,  or  who  claims  the  power  to  adjourn  the 
meeting  at  his  pleasure,  to  refuse  to  put  to  vote  such 
questions  as  are  disagreeable  to  himself,  or  in  any  way  to 
embarrass  the  church  in  its  deliberations  or  its  decisions. 
The  presiding  brother  whoever  he  may  be,  derives  all  his 
power  from  the  body  over  which  he  presides  ;  and  all  his 
decisions  are  subject  to  its  revision.  When  the  church  is 
assembled,  without  a  pastor,  some  member  should  rise 
and  nominate  a  moderator  and  put  the  question  upon  his 
election.  But  before  the  question  is  put  any  member  may 
propose  a  different  candidate,  and  he  will  be  chosen  who 
receives  the  majority  of  votes. 

"  A  clerk  must  next  be  chosen,  unless  the  stated  clerk 
be  present.  If  the  meeting  be  adjourned  to  another  day, 
the  same  officers  preside  rgain,  for  an  adjournment  is  but 
the  continuance  of  the  same  meeting. 

"Every  motion  must  be  made  in  writing,  if  required  by 
any  member  ;  and,  when  seconded,  must  be  read  by  the 
moderator  and  submitted  to  the  consideration  of  the 
church.  Until  this  motion  is  disposed  of,  all  subsequent 
propositions  must  be  made  by  way  of  amendment  to  it. 
An  amendment  may  go  to  the  exclusion,  addition,  or  substi- 
tution of  words  or  sentences;  indeed,  a  motion  to  amend 
by  striking  out  all  the  words  after  the  word  resolved,  and 
substituting  an  entirely  new  proposition  upon  the  same 
subject,  is  in  order.  Until  some  vote  has  been  taken  on  a 
resolution  or  an  amendment   to   it,  it   may  be   withdrawn 


588  APPENDIX. 

by  the  mover.  There  are  certain  motions  which  are 
termed  '■'■  pnvile.ged^''  which  may  he  made  at  any  time. ;  such 
is  the  motion  to  postpone  indefinitely,  to  conmiit  to  a 
committee,  to  lay  on  the  table,  (which  means  to  lay  aside 
for  the  present,)  to  postpone  to  a  future  time  fixed,  and  to 
adjourn.  All  these  motions  may  be  debated  except  the 
last.  The  motion  to  adjourn  is  always  in  order  except 
when  a  member  is  speaking,  and  then  no  motion  can  be 
made  but  with  the  consent  of  the  member  who  has  the 
floor. 

"  When  any  motion  is  before  the  church  every  member 
has  a  right  to  express  his  views  concerning  it ;  and  while 
doing  so,  the  moderator  is  bound  to  confine  him  in  his 
remarks  to  the  point  under  consideration,  and  also  to  pro- 
protect  him  against  all  interruption,  except  to  call  him  to 
order  if  he  violates  the  rules  of  courtesy,  or  the  rules  of 
debate:  but  after  the  matter  of  order  is  adjusted  he  has  a 
right  to  go  on  to  the  end  of  his  remarks. 

"The  proposition  last  made  is  always  the  proposition  un- 
der consideration,  and  the  first  to  be  voted  on ;  so  that, 
when  several  amendments  or  propositions  are  before  the 
meeting,  the  order  in  wliich  they  are  to  be  voted  upon  is 
usually  the  reverse  of  the  order  in  which  they  were  made. 
If  several  sums  are  proposed,  the  largest  is  to  be  first  put 
to  vote  ;  if  several  times,  the  longest,  and  as  to  numbers 
generally,  the  largest. 

"  When  a  motion  is  put  to  vote,  it  should  be  first  clearly 
stated  from  the  chair,  so  that  there  may  be  no  possible 
misunderstanding  about  it.  Then  the  moderator  says  : 
As  many  as  are  in  favor  of  this  resolution,  will  please  to 
say,  aye — or  lift  up  their  hands,  or  rise,  as  the  custom  of 
the  church  may  be  ;  then, 

"  As  many  as  are  against  this  resolution  or — as  are  of 
a  diflferent  opinion — will  please  to  say  no  ;  or — lift  up 
their  hands — or  rise.  Then  the  moderator  declares  the 
result  by  saying — It  is  a  vote,  or  it  is  not  a  vote, — as  it 
seems  to  him. 

"  If  any  member  thinks  the  moderator  in  error,  or  that 


APPENDIX.  289 

an  accurate  count  would  change  the  result,  he  has  a  right 
to  demand  it  immediately  :  when  the  question  must  be 
put  again,  and  the  votes  carefully  counted.  After  the 
question  is  put  to  vote,  there  can  be  no  debate,  and  no 
new  projiosition  made,  until  the  voting  is  finished.  After 
the  vote  is  taken,  any  member  who  voted  in  the  majority^ 
may,  during  the  same  meeting,  move  a  reconsideration  ; 
which  motion  opens  the  subject  again  for  debate  :  and, 
if  the  vote  to  reconsider  is  adopted,  the  whole  matter 
stands  just  as  it  did  before  the  reconsidered  vote  was 
taken. 

"  Questions  of  order  are  to  be  decided  by  the  modera- 
tor, but  if  any  member  thinks  the  decision  incorrect,  he 
can  appeal  to  the  meeting,  whose  decision  is  final. 

"  When  the  report  of  a  committee  is  presented,  it  will 
of  course  be  put  on  file.  A  vote  to  accept  and  adopt,  is 
an  expression  of  concurrence  with  the  views  of  the  com- 
mittee. 

"  When  a  member  has  a  motion  to  make,  or  wishes  to 
speak  on  a  pending  motion,  he  must  rise  and  address 
himself  respectfully  to  the  moderator. 

"A  member  who  has  a  motion  to  make,  may  preface  it 
with  siich  remarks  as  explain  his  design  ;  but  with  this 
exception,  speaking  is  out  of  order,  unless  some  definite 
proposition  has  been  submitted  and  is  under  consideration." 

"  These  rules  have  been  selected  from  '  Jefferson's 
Manual  of  Parliamentary  practice,'  or  supplied  from  the 
known  practice  of  the  most  respectable  bodies.  Many 
churches  have  brought  upon  themselves  great  trouble  by  a 
want  of  system  in  their  proceedings.  In  fact,  the  main- 
tenance of  business  order  at  all  times  according  to  estab- 
lished rules,  cannot  be  too  highly  estimated.  Over-leg- 
islation ia  a  fault  of  churches,  whether  Congregational  or 
others,  as  it  is  of  political  bodies.  Churches  should  pass 
very  few  votes,  and  never  any,  without  careful  delibera- 
tion." 

19 


290  APPENDIX* 


No.  16. 


A    CONFESSION    OF    FAITH,  OWNED    AND   CONSENTED    TO    Bt 
THE   CONGREGATIONAL  CHURCHES  IN  N.   E.   1680. 

[That  the  reader  of  this  little  Manual  may  have  a  view  of  the 
T  el  igious  faith,  as  well  as  the  church  order  of  the  Congregational 
denomination,  and  as  a  help  to  such  churches  as  may  wish  to 
draw  up,  for  publication  or  otherwise,  Articles  of  Faith,  1  have 
abridged  the  Confession  of  Faitli  adopted  by  the  elders  and 
messengers  of  the  N.  E.  Churches  in  KiHO ;  which  is  nearly  the 
same  as  that  which  was  adopted  by  tiie  English  Congregational 
churches,  in  1G58.  I  have  endeavored  to  retain  the  most  im- 
portant ideas  under  every  article,  and  always  in  the  precise  lan- 
guage of  the  original  document.  This  confession  will  be  found, 
with  the  exception  of  three  chapters,  almost  precisely  the  same 
as  the  Westminster  Confession,  from  which  the  references 
have  been  chiefly  selected. 

Explanations — The   references  under  each  chapter,  are  be- 
lieved to  teach  the  doctrine   expressed  in  the  chapter.     A   dash 
preceding  a   reference,  (e.  g.  — Rom.  1:  2.)  signifies,  that  what 
follows,  relates  to  a  new  topic  in  the  Confession.     This  will  ex-  e 
plain  wiiy  some  texts  are  repeated  in  the  references  ] 

1.    Of  the  Holy  Scripture. 

Although  the  light  of  nature,  and  the  works  of  crea- 
tion and  providence,  do  so  far  manifest  the  goodness,  wis- 
dom and  power  of  God,  as  to  leave  men  inexcusable  ;  yet 
are  they  not  sufficient  to  give  that  knowledge  of  God  and 
of  his  will,  which  is  necessary  unto  salvation:  therefore  it 
pleased  the  Lord  at  sundry  times,  and  in  diverse  manners, 
to  reveal  himself,  and  to  deckire  his  will  unto  his  church  ; 
and  afterwards,  for  the  better  preserving  and  propagating 
of  the  truth,  to  commit  the  same  wholly  to  writing  :  which 
maketh  the  Holy  Scripture  to  be  most  necessary ;  those 
former  ways  of  God's  revealing  his  will  unto  his  people 
being  now  ceased.  Under  the  name  of  IJoIy  Scripture,  or 
the  Word  of  God  written,  are  now  contained  all  the  books 
of  the  Old  and  New  Testament.  All  which  are  given  by 
the  inspiration  of  God,  to  be  the  rule  of  faith  and  life.    The 


APPENDIX.  291 

books  commonly  called  Apochrypha,  not  being  of  divine  in- 
spiration, are  no  part  of  the  canon  of  the  Scripture;  and 
therefore  are  of  no  authority  in  the  Church  of  God,  nor  to 
be  any  otherwise  approved  or  made  use  of,  than  other  hu- 
man writings.  The  Suprerne  Judge  by  which  all  contro- 
versies of  religion  are  to  be  determined,  and  all  decrees  of 
councils,  opinions  of  ancient  writers,  doctrines  of  men  and 
private  spirits,  are  to  be  examined,  and  in  whose  sentence 
we  are  to  rest,  can  be  no  other,  but  the  Holy  Scripture. 

Rom.  2:  14,  15.  1:  19,  20.  Ps.  19:  1,2,3.  Compare  Rom.  1: 
32,  with  Rom.  2:  1.— I  Cor.  1:  21.  2.  13,  14.— Heb.  1:  1.— Luke 
1:  3,4.  Rom.  15:  4.  Isa.  8:  20,-2  Tim.  3:  15.  2  Pet.  1:  19.— 
Heb.  1:  1,  2.— Eph.  2:  20.  Rev.  22:  18,  19.  2  Tim.  3:  lO.— Luke 
24:  27,  44.  2  Pet.  1:  21.— Mat.  22:  29,  31.  Eph.  2:  20.  Jsa.  8:  20 

2.   Of  God  and  of  the  Holy  Trinity. 

There  is  but  one  only  living  and  true  God  ;  who  is  infi- 
nite in  being  and  perfection,  working  all  things  according  to 
the  counsel  of  his  own  immutable  and  most  righteous  will, 
for  his  own  glory  ;  the  rewarder  of  them  that  diligently 
seek  him,  and  who  will  by  no  means  clear  the  guilty.  In 
the  unity  of  the  God-head  there  be  three  persons,  of  one 
substance,  power,  and  eternity,  God  the  Father,  God  the 
Son,  and  God  the  Holy  Ghost.  Which  doctrine  of  the 
Trinity  is  the  foundation  of  all  our  communion  with  God, 
and  comfortable  dependence  upon  him. 

Deut.  6:  4.  1  Cor.  8:  4,  6—1  Thess.  1:  9.  Jer.  10:  10.— Job 
11:  7,  8,  9.  26:  14.  Eph.  1:  11.— Prov.  16:  4.  Rom.  11:  36.  Rev. 
4:  11.— Heb.  11:  6.— Nahum  1:  2,  3.  Ex.  34:  5,  6,  7.— 1  John  5: 
7.  Matt.  3:  16,  17.  28:  19.  2  Cor.  13:  14.  John  1:  14,  18.-15: 
26.    Gal.  4:  6. 

3.   Of  God's  eternal  Decree. 

God  from  all  eternity  did,  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain 
whatsoever  comes  to  pass:  yet  so  as  thereby  neither  is  God 
the  author  of  sin,  nor  is  violence  offered  to  the  will  of  the 


292  APPENDIX. 

creatures ;  nor  is  tlie  liberty  or  contingency  of  second 
causes  taken  away,  but  rather  established.  Although  God 
knows  whatsoever  may  or  can  come  to  pass  upon  all  sup- 
posed conditions,  yet  hath  he  not  decreed  anything,  be- 
cause he  foresaw  it  as  future,  or  as  that  which  would  come 
to  pass  upon  such  conditions.  Those  of  mankind  that  are 
predestinated  unto  life,  God  before  the  foundation  of  the 
world  was  laid,  according  to  his  eternal  and  immutable 
purpose,  and  the  secret  counsel  and  good  pleasure  of  his 
will,  hath  chosen  in  Christ  unio  everlasting  glory,  out  of 
his  mere  free  grace  and  love,  without  any  foresight  of 
faith  or  good  works,  or  perseverance  in  either  of  them, 
or  any  other  thing  in  the  creature,  as  conditions  or  causes 
moving  him  thereunto,  and  all  to  the  praise  of  his  glorious 
grace.  The  rest  of  mankind,  God  was  pleased,  according 
to  the  unsearchable  counsel  of  his  own  will,  whereby  he 
extendeth  or  withholdeth  mercy  as  he  pleaseth,  for  the 
glory  of  his  sovereign  power  over  his  creatures,  to  pass  by, 
and  to  ordain  them  to  dishonor  and  wrath  for  their  sin ;  to 
the  praise  of  hia  glorious  justice. 

Eph.l:!— 11.  Rom. 8:  28. 29.  1 1:  33,  34.  9:  15,  18.  Ileb.  6: 
17.— James  1:  13,  ]7.  1  John  1:  5.  Ecc.  7:  29.— Acts  2:  23. 
Matt.  17:  12.  Acts  4:  27,  28.  John  19:  11.  Prov.l6:33.  Acts  27: 
23,  24,comp.  with  v.  30,31,34.— Acts  15:  18.  1  Sam.  23:  11,  12. 
Matt.  11:  21,  23— Rom.  9:  11,  13,  l(i,  18.— Eph.  1:4,9,11. 
Rom  8:30.  2  Tim.  1:9.  1  Thess.  5;9.— Rom.  9:  11,13,  16.  Eph. 
1:  4,  9 —Eph.  1:  6,  12.  2:  10.  2  Thess.  2:  13.  John  17:  9.  Rom. 
8:28,  and  on.  John  6:  64,  ()5.  8:47.  10:  2G.-Malt.  II:  25,  26. 
Rom.  9:  17—22.  2  Tim.  2:  20.  Jude  4  v.   1  Pet.  2:  8. 

4.   Of  Creation. 

It  pleased  God,  the  Father,  Son,  and  Holy  Ghost,  for  the 
manifestation  of  the  glory  of  his  eternal  power,  wisdom 
and  goodness,  in  the  beginning  to  create  or  make  of  noth- 
ing the  world,  and  all  things  therein,  whether  visible  or  in- 
visible, in  the  space  of  six  days,  and  all  very  good.  After 
God  had  made  all  other  creatures,  he  created  man,  male 
and  female,  with  reasonable  and  immortal  souls,  endued 


APPENDIX.  ^93 

with  knowledge,  righteousness  and  true  holiness,  after  his 
own  image,  having  the  law  of  God  written  in  their  heart, 
and  power  to  fulfil  it;  and  yet,  under  a  possibility  of  trans- 
gressing, beiug  left  to  the  liberty  of  their  own  will,  which 
was  subject  to  change. 

Heb.  1.2.  John  1.2,3.  Job  26. 13.  33.4.— Rom.  1 .  20.  Fs. 
104.  24.— Gen.  i.  Col.  1.  16— Gen.  1.  27.-2.  7.  Luke  23.  43. 
Ecc.  12.7.  Matt.  10.  28.— Gen.  1.26. —Rom.  2.  14,  15.— Ecc. 
7.  29.    Gen.  3.  6. 

5.    Of  Providence, 

God,  the  great  Creator  of  all  things,  doth  uphold,  direct, 
dispose  and  govern  all  creatures,  actions,  and  things,  from 
the  greatest  even  to  the  least,  by  his  most  wise  and  holy 
providence,  according  to  his  infallible  fore-knowledge,  and 
the  free  and  immutable  counsel  of  his  own  will,  to  the 
praise  of  the  glory  of  his  wisdom,  power,  justice,  goodness 
and  mercy. 

God  in  his  ordinary  providence  maketh  use  of  means, 
yet  is  free  to  work  without,  above,  and  against  them  at  his 
pleasure. 

As  the  providence  of  God  doth  in  general  reach  to  all 
creatures,  so  after  a  most  special  manner,  it  taketh  care  of 
his  Church,  and  disposeth  all   things  for  the  good  thereof. 

Heb.  1.  3. —Dan.  4.  34,  35.  Ps.  135.  6.  Acts  17  25,  26,  28. 
Job  xxxviii,  xxxix.xl,  xli. -Matt.  10.29.  30,  31.  6.  26,  30.  Prov. 
15.  3.  2  Chron.  16.  9.  Ps.  145.  17.  104.  24.— Acts  15.  lb.— Eph. 
1.1 1.  Ps.  33.  11.  Eph.  3.  10.  Rom.  9.  17.  Ps.  145.  7.— Amos  9. 
b,9.  Rom.  6.  29.  Rev.  2.  1.  Isa.  49.  13  to  23.  . 

6.   Of  the  Fall  of  Man,  of  Sin,  and  of  (he  Punishment  thereof 

God  having  made  a  covenant  of  works  and  life  there- 
upon, with  our  first  [jarenis,  and  all  their  posterity  in  them, 
they  being  seduced  by  the  subtilty  and  temptation  of 
satan,  did  wilfully  transgress  the  law  of  their  creation,  and 
break  the  covenant,  in  eating  the  forbidden  fruit.  By  this 
fc.ln  ihey,  and  we  in  them,  fell  from  original  righteousness 


294  APPENDIX. 

and  communion  with  God,  and  so  became  dead  in  sin,  and 
wholly  defiled  in  all  the  faculties  and  parts  of  soul  and 
body.  They  being  the  root,  and  by  God's  appointment 
standing  in  the  room  and  stead  of  all  mankind,  the  guilt  of 
this  sin  was  imputed,  and  corrupted  nature  conveyed  to  all 
their  posterity  descending  from  them  by  ordinary  genera- 
tion. 

This  corruption  of  nature,  during  this  life,  doth  remain 
in  those  that  are  regenerated ;  and  although  it  be  through 
Christ  pardoned  and  mortified,  yet  both  itself,  and  all  the 
motions  thereof  are  truly  and  properly  sin. 

Every  sin,  both  original  and  actual,  being  a  transgres- 
sion of  the  righteous  law  of  God,  and  contrary  thereunto, 
doth  in  its  own  nature  bring  guilt  upon  the  sinner,  where- 
by he  is  bound  over  to  the  wrath  of  God,  and  curse  of  the 
law,  and  so  made  subject  to  death,  with  all  miseries  spirit- 
ual, temporal,  and  eternal. 

Gen.  1.  20  to  30.  2.15  10  17.-3.6,13.  2 Cor.  11.  3.— Rom. 
11.  32.  Gen.  3.  7,  8.  Ecc.  7.  29.  Rom.  3.  23.— Eph.  2.  1.  Rom. 
5.12.  Gen.G.  5.  Jcr.  17.  0.  Rom.  3.  10  to  19. —Acts  17.  20. 
Gen.  2.  10,  17  comp.  with  Rom.  5.  12,  15  to  19.  1  Cor.  15.  21, 
22,  45,  49.— Ps.  51.5.  Gen.  5.  3.  Job  14.  4.  15.  14.— Rom.  7. 
14,17,18,23.  James  3.  2.  Prov.  20.  9.  Ecc.  7.  20.— Rom.  7.  5,  7, 
8,  25.— 1  John  3.4.— Rom.  3.  19.— Eph.  2.  3.  Gal.  3.  10.— Rom. 
6.  23.— Eph.  4.  18.— Sam.  3.  39.— Matt.  25.  41.  2  Thess.  1.  9. 

7.   Of  Go(rs  Covenant  with  Man. 

The  distance  between  God  and  the  creature  is  so  great, 
that  although  reasonable  creatures  do  owe  obedience  to 
him  as  their  (Creator,  yet  they  could  never  have  attained 
the  reward  of  life,  but  by  some  voluntary  condescension  on 
God's  [lart,  which  he  hath  been  pleased  to  express  by  way 
of  covenant. 

The  first  covenant  made  with  man,  was  a  covenant  of 
works,  wherein  life  was  promised  to  Adam,  and  in  him  to 
his  posterity,  upon  condition  of  perfect  and  personal  obe- 
dience. Man  by  his  fall  having  made  himself  uncapable 
of  life  by  that  covenant,  the  Lord  was  pleased  to  make  a 


J 


APPENDIX.  295 

second,  commonly  called  the  covenant  of  grace;  wherein 
he  freely  offereth  unto  sinners  life  and  salvation  hy  Jesns 
Christ,  requiring  of  them  faith  in  him  that  they  niay  be 
saved,  and  promising  to  give  unto  all  those  that  are  or- 
dained unto  life,  his  Holy  Spirit  to  make  them  willing  and 
able  to  believe. 

Job  9.  32,  33.  Ps.  113.  5,  6.  Acts.  17.  24,  25.  Job.  3.5.  7.  8- 
Luke  17.  lU.— Gal.  3.  12.  Hos.  C.  7.  Gen. 2.  16,  17.— Rom.  Id- 
5— Gen.  2.  17.  Gal.  3.  10.— 3.  21.  Rom.  8.  3.  Isa.  42.  G.  Gen. 
3.  15.— Mark  16.  15,  IG.  John  3.  16— Ezk.  36.  26,  27.  John  G. 
37,  44. 

8.   Of  Christ  the  Mediator. 

It  pleased  God  in  his  eternal  purpose,  to  choose  and  or- 
dain the  Lord  Jesus,  his  only  begotten  Son,  according  to  a 
covenant  made  between  them  both,  to  be  the  mediator  be- 
tween God  and  man;  the  Prophet,  Priest  and  King,  the 
head  and  Saviour  of  his  Cfiurch,  the  heir  of  all  things,  and 
judge  of  the  world  :  unto  whom  he  did,  from  all  eternity, 
give  a  people  to  be  his  seed,  and  to  be  by  him  in  time  re- 
deemed, called,  justified,  sanctified  and  glorified. 

The  Son  of  God,  the  second  person  in  the  Trinity,  being 
very  and  eternal  God,  of  one  substance,  and  equal  with 
the  Father,  did,  when  the  fulness  of  time  was  come,  take 
upon  him  man's  nature,  with  all  the  essential  properties 
and  common  infirmities  thereof,  yet  without  sin  ;  so  that 
two  whole,  perfect,  and  distinct  natures,  the  God-head  and 
the  man-hood,  were  inseparably  joined  together  in  one 
person. 

The  Lord  Jesus,  by  his  perfect  obedience  and  sacrifice 
of  himself,  which  he  through  the  eternal  Spirit  once  offer- 
ed up  unto  God,  hath  fully  satisfied  the  justice  of  God,  and 
purchased,  not  only  reconciliation,  but  an  everlasting  in- 
heritance in  the  kingdom  of  heaven,  for  all  those  whom 
the  Father  hath  given  unto  him. 

Christ  in  the  work  of  mediation,  acteth  according  to  both 
natures,  by  each  nature  doing  that  which  is  proper  to  it- 
self; yet  by  reason  of  the  unity  of  the  person,  that  wh:c!i 


296  APPENDIX. 

is  proper  to  one  nature,  is  sometimes  in  Scripture  attribu- 
ted to  the  person  denominated  by  the  other  nature. 

Isa.  42.  1.  1  Pet.  1.  19,  20.  1  Tim.  2.  5.  John  3.  10.— Acts  3. 
22.  Deut.  18. 13.  — Ileb.  5.  (>.  —Vs.  2.  (5.  Luke  1.  33.— Eph.  5. 
23.— Heb.  1.2.— Acts  17.31— John  17.6.  Ps.  22.  30.  isa.  53. 
10. —I  Tim.  2.  0.  Isa. 55.4. 5.  1  Cor.  1.  30.  — John  1 .  1,  14. 
1  John  5.  20.  Phil.  2.  6.  G:U.'4.  4.— Heb.  2.  17.  4.  15.— Col.  2. 
IJ.  Rom.  9.  5.  1  Tim.  3.  16.- Rom.  5.  I<».  Heb.  9.  14.  Rom.  3. 
25,  2().    Heb.  10.  14.    Eph.  5.  2.— 1.  11,  14.  John  17.  2.  Heb.  9. 

12,  15.  —1  Pet.  3.  18.     Heb.  9.  14.  —Acts  20.  23.     John  3.  13. 
1  John  3.  IG. 

9.   Of  Free-ivill. 

God  hath  endued  the  will  of  man  with  that  natural  lib- 
erty and  power  of  acting  upon  choice,  that  it  is  neither 
forced,  nor  by  any  absolute  necessity  of  nature  determined 
to  do  good  or  evil.  Man  in  his  state  of  innocency,  had 
freedom  and  power  to  will  and  to  do  that  which  was  good 
and  well  pleasing  to  God  ;  but  yet  mutably,  so  that  he 
might  fill  from  it.  Man  by  his  fall  into  a  state  of  sin, 
hath  wholly  lost  all  ability  to  will  to  any  spiritual  good 
accompanying  salvation ;  so  as  a  natural  man  being  alto- 
gether averse  from  that  good,  and  dead  in  sin,  is  not  able  by 
his  own  strength  to  convert  himself,  or  to  prepare  himself 
thereunto.  When  God  converts  a  sinner,  and  translates 
him  into  a  state  of  grace,  he  freeth  him  from  his  natural 
bondage  under  sin,  and  by  his  grace  alone,  enables  him 
freely  to  will  and  to  do  that  which  is  spiritually  good  ; 
yet  so,  as  that  by  reason  of  his  remaining  corruption,  he 
doth  not  perfectly,  nor  only,  will  that  which  is  good,  but 
doth  also  will  that  which  is  evil.  The  will  of  man  is 
made  perfectly  and  immutably  free  to  good  alone  in  the 
state  of  glory  only. 

James  1:  14.  Deut.  30:  19.  John  5:  40.— Ecc.  7:  29.  Gen.  I: 
20.— 2:  Hi,  17.  3:  C— Rom.  5:  0.  8:7.  John  15:  5 —Rom.  3: 
10,  12.— Eph.  2:  1,  5.  Col.  2:  13.— John  6:  44,  05.  1  Cor.  2:  14. 
Eph.  2:  2,  3,  4,  5.  Tit.  3:  3,  4,  5  —Col.  1:13.  John  8:  34,  36.— 
Phil.  2:  13.    Rom.  0:  18,  22.— Gal.  5:  17.    Rom.  7:  15.— Eph.  4: 

13.  Jude  24  v. 


APPENDIX. 


297 


10.   Of  Effectual  Calling. 

All  those  whom  God  Jiath  predestinated  unto  life,  and 
those  only,  he  is  pleased,  in  his  appointed  and  accepted 
time,  effectually  to  call  by  his  word  and  Spirit,  out  of  that 
state  of  sin  and  death  in  which  they  are  by  nature,  to 
grace  and  salvation  by  Jesus  Christ ;  enlightening  their 
minds  spiritually  and  savingly  to  understand  the  things 
of  God,  taking  away  their  heart  of  stone,  and  giving  unto 
them  an  heart  of  flesh,  renewing  their  wills,  and  by  his  al- 
mighty power  determining  them  to  that  which  is  good,  and 
effectually  drawing  them  to  Jesus  Christ:  yet  so,  as  they 
come  most  freely,  being  made  willing  by  his  grace. 

Rom.  8:  30.  11:7.  Eph.  1:  10.— 2  Thess.  2:  13,  14.  2  Cor.  3: 
3,  G._Rom.  8:2.  2Tim,l:9,  10.  Eph.  2:  1,  2,  3,4,  5.— Acts 
26:  lb.  1  Cor.  2:  10,  12.  Ezek.  36:  26.  1 1: 19.  Deut.  30:  6.  Ezek. 
36:27.   John  6:  44, 45.    Sol's    Song  1:4.   Fs.ll0:3.   John  C:  37. 

11.   Of  Justifcation. 

Those  whom  God  effectually  calleth,  he  also  freely  jus- 
tifieth,  not  by  infusing  righteousness  into  them,  but  by  par- 
doning their  sins,  and  by  accounting  and  accepting  their 
persons  as  righteous  ;  not  for  anything  w^-ought  in  them, or 
done  by  them,  but  for  Christ's  sake  alone,  by  imputing 
Christ's  active  obedience  unto  the  whole  law,  and  passive 
obedience  in  his  sufferings  and  death,  for  their  whole  and 
sole  righteousness,  they  receiving  and  resting  on  him  and 
his  righteousness  by  faith;  which  faith  they  have,  not  of 
themselves ;  it  is  the  gift  of  God. 

Faith  thus  receiving  and  resting  on  Christ,  and  his  righ- 
teousness, is  the  alone  instrument  of  justification  ;  yet  it  is 
not  alone  in  the  person  justified,  but  is  ever  accompanied 
with  all  other  saving  graces,  and  is  no  dead  faith,  but  work- 
eth  by  love. 

Rom.  8.30.  3.  24.— 4.5,  6,  7,  8.  2Cor.  5. 19,21.  Rom  3.22, 
24,25,27,28.  Tit.  3.5,  7.  Eph.  1.7.  Jer.23.6.  1  Cor.  1.30, 
31.  Kom.5.  17,  18,  19.  —  Phil.  3.9.  Acts  13.  38,  39.  Eph.  2.8. 
—John  1.12.  Rom.  3.  28.  5. 1.  —  James  2. 17,  22,  20.  Gal.  5.0. 


298  APPENDIX. 


]2.   Of  Adoption. 

All  those  that  are  justified,  God  vouchsafeth,  in  and  for 
his  only  Son  Jesus  Christ,  to  make  partakers  of  the  grace 
of  adoption  ;  hy  which  they  are  taken  into  the  number,  and 
enjoy  the  liberties  and  privileges  of  the  children  of  God, 
have  his  name  put  upon  them,  receive  the  spirit  of  adop- 
tion, have  access  to  the  throne  of  grace  with  boldness,  are 
enabled  to  cry  Abba  Father,  are  pitied,  protected,  provided 
for,  and  chastened  by  him  as  by  a  Father;  yet  never  cast 
oflf,  but  sealed  to  the  day  of  redemption,  and  inherit  the 
promises  as  heirs  of  everlasting  salvation. 

Eph.  1.5.  Gal.4.4,  5.  —  Rom.8.17.  John  1.12.— Jer.14.0. 
Rev.  3. 12.— Rom.  8. 15.— Eph.  3. 12.  Rom.  5.  2  —Gal.  4.  C— Ps. 
103. 13.— Prov.  14. 26— Matt. 0.30,  32.  1  Pet.5.  7.— Heb.  12.G. 
— Lam.3.31.— Eph.4.30.— Heb.G.12.  1  Pet.  1.4.   Heb.  1.14. 

13.    Of  Sandifcation. 

They  that  are  effectually  called  and  regenerated,  being 
united  to  Christ,  having  a  new  heart  and  a  new  spirit 
created  in  them,  through  the  virtue  of  Christ's  death  and 
resurrection,  are  also  further  sanctified,  really  and  person- 
ally, through  the  same  virtue,  by  his  word  and  Spirit  dwell- 
ing in  them  ;  the  dominion  of  the  whole  body  of  sin  is  de- 
stroyed, and  the  several  lusts  thereof  are  more  and  more 
weakened  and  mortified,  and  they  more  and  more  quick- 
ened and  strengthened  in  all  saving  graces,  to  the  practice 
of  all  true  holiness,  without  which  no  man  shall  see  the 
Lord.  This  sanctification  is  throughout  in  the  whole  man, 
yet  imperfect  in  this  life  ;  there  abide  still  some  remnants 
of  corruption  in  every  part,  whence  ariseth  a  continual 
and  irreconcileable  war,  the  flesh  lusting  against  the  spirit, 
and  the  spirit  against  the  flesh. 

In  which  war,  although  the  remaining  corruption  for  a 
time  may  much  prevail,  yet  through  the  constant  supply  of 
strength  from  the  sanctifying  Spirit  of  Christy  the  regenc- 


APPENDIX.  299 

rate  part  doth  overcome,  and  so  the   saints  grow  in  grace, 
perfecting  holiness  in  the  fear  of  God. 

ICor.G.ll.  Acts20.32.  Phil.  3  10.  Rom.  G.  5,6.— Eph.  5.26. 
2Tliess.2.13.— Rom.6.6, 14.  — Gal.5.24.  Rom.  8  13.— Col. 1.11. 
Eph.3  16.- 2 Cor. 7.  1.  Heb.  12. 14.— 1  Thess.  5  23.— I  Jolml. 
10.  Phil.  3. 12.  Rom.  7.18,23.— Gal.  5.  17.— Rom.  7. 23.— Rom. 
6.14.  lJohn5.4.  Eph.4.  IC.— 2Pet.  3. 18.  2  Cor.  3. 18.  2  Cor. 
7.1. 

14.   Of  Saving  Faith. 

The  grace  of  faith,  whereby 'the  elect  are  enabled  to  be- 
lieve to  the  saving  of  their  souls,  is  the  work  of  the  spirit 
of  Christ  in  their  hearts,  and  is  ordinarily  wrought  by  the 
ministry  of  the  word. 

By  this  faith  a  Christian  l)elieveth  to  be  true  whatsoever 
is  revealed  in  the  word.  But  the  principal  acts  of  saving 
faith  are,  accepting,  receiving,  and  resting  upon  Christ  alone 
for  justification,  sanctification,  and  eternal  life,  by  virtue 
of  the   covenant  of  grace. 

This  faith,  although  it  be  different  in  degrees,  and  may 
be  weak  or  strong,  yet  it  is,  in  the  least  degree  of  it,  differ- 
ent in  the  kind  or  nature  of  it  (as  is  all  other  saving  grace) 
from  the  faith  and  common  grace  of  temporary  believers  ; 
and  therefore,  though  it  may  be  many  times  assailed  and 
weakened,  yet  it  gets  the  victor}^,  growing  uj)  in  many  to 
the  attainment  of  a  full  assurance  through  Christ,  who  is 
both  the  author  and  finisher  of  our  faith. 

Heb.  10. 39.-2  Cor.  4. 13.  Eph.  2.  8 —Rom.  10. 14, 17.— 1  Pet. 
2.2.  Lk.  17.5.  Rom.  1 .  10,17.  Acts  20.  32.— 1  Thess. 2.13.  iJohn 
5.10.  Acts24.  14 —John  1.12.  Acts  16.31.  Gal.  2.  20.  Acts  15. 
II.— Heb.  5.  13, 14.  Rom.  4. 19.20.  Matt.  6.  30.  8. 10.  Lk. 22.  31, 
32.  Eph.  6.16.  lJohn5.4,5.— Heb.6. 11,  12.    10.22.— 12.2. 

15.    Of  Repentance  unto  Life  and  Salvation. 

Saving  repentance  is  an  evangelical  grace,  whereby  a 
person,  being  by  the  Holy  Ghost  made  sensible  of  the  mani- 
fold evils  of  his  sin,  doth  by  faith  in  Christ  humble  himself 
for  it,  with  godly  sorrow,  detestation  of  it,  and  self-abhor- 


300  APPENDIX. 

rency,  praying  for  pardon  and  strength  of  grace,  with  a 
purpose  and  endeavor,  by  supplies  of  the  Spirit,  to  walk 
before  God  unto  all  well-pleasing  in  all  things. 

Such  is  the  provision  which  God  hath  made  through 
Christ  in  the  covenant  of  grace,  for  the  preservation  of  be- 
lievers unto  salvation,  that  although  there  is  no  sin  so 
small,  but  it  deserves  damnation,  yet  there  is  no  sin  so 
great,  that  it  shall  bring  damnation  on  them  who  truly  re- 
pent; which  makes  the  constant  preaching  of  repentance 
necessary. 

Acts  11.18.  Zech.12.10.— Lk.24.47.  Mrk.  1. 15.  Acts  20.21. 
Ezk.  18.30,31.  3().31.  1*8.51.4.  Jer.  31. 18, 19.  2Cor.  7. 11. 
Joel2. 12, 13.  Amos  5. 15.  Ps.  119. 128.— Ps.  1 19.6.  59,  lOG.  Lk. 
1.0.  2Kings23.25.  — Ezk.  30.31,32.  10:  63.— Hosca  14.  2,  4. 
Rom.  3.24.  Eph.  1.  7.  — Lk.  13.  3,  5.  Acts  17.30.  —  Rom.  6.23. 
Matt.  12.30.— Is.  55.  7.  Rom.  8. 1.  Is.  1.  18  —  Ps.  19. 13.  Lk. 
19.8.  1  Tim.  1.13,  15.— Ps.  .32.5,6.  51.4,5,  7,  9,  14.— Prov.  28. 
13.  lJohnl.9— James  5.16.  Lk.l7.  3,4.  Josh.  7. 19.  Ps.  51 
throughout.— 2  Cor.  2. 8.  Gal.  0. 1, 2. 

16.   Of  Good  Works, 

Good  works  are  only  such  as  God  hath  commanded  in 
his  holy  word,  and  not  such  as  without  the  warrant  thereof 
are  devised  by  men  out  of  blind  zeal,  or  upon  any  pretence 
of  good  intentions. 

These  good  works  done  in  obedience  to  God's  com- 
mandments, are  the  fruits  and  evidences  of  a  true  and  liv- 
ing faith  ;  and  by  them,  believers  manifest  their  thankful- 
ness, strengthen  their  assurance,  edify  their  brethren,  adorn 
the  profession  of  the  gospel,  stop  the  mouths  of  the  adver- 
saries, and  glorify  God,  whose  workmanship  they  are, 
created  in  Christ  Jesus  thereunto,  that  having  their  fruit 
unto  holiness,  they  may  have  the  end  eternal  life. 

Their  ability  to  do  good  works  is  not  at  all  of  themselves, 
but  wholly  from  the  Spirit  of  Christ:  and  that  they  inay  be 
enabled  thereunto,  besides  the  graces  they  have  already 
received,  there  is  required  an  actual  influence  of  the  same 
Holy  Spirit,  to  work  in  them  to  will  and  to  do  of  his  good 


APPEISDIX.  301 

pleasure  ;  yet  are  they  not  hereupon  to  grow  negligent,  as 
if  they  were  not  bound  to  perform  any  duty,  unless  upon 
a  special  motion  of  the  Spirit,  but  they  ought  to  be  diligent 
in  stirring  up  the  grace  of  God  that  is  in  them. 

Works  done  by  unregenerate  men,  although  for  the  mat- 
ter of  them  they  may  be  things  which  God  commands,  and 
of  good  use,  both  to  themselves  and  to  others;  yet  because 
they  proceed  not  from  an  heart  purified  by  faith,  nor  are 
done  in  a  right  manner,  according  to  the  word,  nor  to  a 
right  end,  the  glory  of  God  ;  they  are  therefore  sirifid,  and 
cannot  please  God,  nor  make  a  man  meet  to  receive  grace 
from  God  ;  and  yet  their  neglect  of  them  is  more  siuful  and 
displeasing  to  God. 

MicahC.8.  Rom.  12.  2.  Heb.  13.  21. -- Matt.  15.  9.  Is.  29. 13. 
John  16.  2.  1  Sam.  15.21 ,  22, 23.— James  2. 18,  22.— Ps.  1 IG.  12, 
13.  lPet.2  9.— lJohn2.  3,5.  2  Pet. 1 .5.  6,  7,  8,  9, 10.— 2  Cor.  9, 
2.  Mall.S.lG.— Tit.  2.  5.9, 10, 11,12.-1  Pet.  2. 15.— 1  Pet.  2.12. 
Phil.  1.11.  Johnl5.8— Eph.2.  10.— Rom.  G.  22.— John  15.5,6. 
Ezk.3G.  2G,27.— Phil.2.13.  4.13.  2  Cor.  3.  5.— Phil.  2. 12.  Heb. 
6.11,12.  Is.  64. 7.  2Pet.  1.3,5,10,  11.  2Tim.  1.6.  Acts  2G. 6.7. 
Jude  20  and  21  vs.  — 2  Kings  10.30,31.  Phil.  1. 15,16.18.- Heb. 
11.4,6.  Gen.4.3,4.5.— 1  Cor.  13.  3.  Is.  1 .  12.— Matt.'6.2,  5, 16. 
— Haor.2.  14.  Tit.  1.15.  Amos  5.21,22.  Hoseal.4.  Rom.  9.16. 
Tit.  3^5.— Ps.  14.  4.  36.3.  Job  21. 14.  Matt. 25. 41,  42,  43,  45. 
23.  23. 

17.    Of  the  Perseverance  of  the  Saints. 

They,  whom  God  hath  accepted  in  his  Beloved,  effectu- 
ally called  and  sanctified  by  his  Spirit,  can  neither  totally 
nor  finally  fall  away  irom  the  state  of  grace,  but  shall  cer- 
tainly persevere  thereiti  to  the  end,  and  be  eternally  saved. 

This  perseverance  of  the  saints  depends  not  upon  their 
own  free-will,  but  upon  the  immutability  of  the  decree  of 
election,  from  the  free  and  unchangeable  love  of  God  the 
Father,  upon  the  efficacy  of  the  merit  and  intercession  of 
Jesus  Christ,  and  union  with  him,  the  oath  of  God,  the 
abiding  of  his  Spirit,  and  the  seed  of  God  within  them,  and 
the  nature  of  the  covenant  of  grace,  from  all  which  ai'iseth 
also  the  certainty  and  infallibility  thereof. 


302  APPENDIX. 

Phil.  I.e.  John  10.  28,29.  lJohn3.9.  lFet.l.5j9.  Jobl^.H. 
— 2Tim.2.19.  Jer.3l.3.—Heb. 10, 10,14.  John  17. 1 1,24.  Heb. 
7.25.  9.12,13.14,15.  Rom. 8.  33 and  on.  LU.22.32.— John  14. 16, 
17.  1  John  2.  27.  3.  9.— Jer.32.40.  Hcb.8. 10,  11,  12.— 2  Thess. 
3.3.  lJolin2.  19.  John  10. 28.  1  Thess.  5.23,24. 

]  8.   Of  the  Assurance  of  Grace  and  Salvation. 

Although  temporary  believers,  and  other  unregenerate 
men  may  vainly  deceive  themselves  with  false  hopes,  and 
carnal  presumptions  of  being  in  the  favor  of  God,  and  state 
of  salvation,  which  hope  of  theirs  shall  perish;  yet  such  as 
truly  believe  on  the  Lord  Jesus,  and  love  him  in  sincerity, 
endeavoring  to  walk  in  all  good  conscience  before  him, 
may,  in  this  life,  be  certainly  assured  that  they  are  in  a 
state  of  grace,  and  may  rejoice  in  the  hope  of  the  glory  of 
God,  which  hope  shall  never  make  them  ashamed. 

This  infallible  assurance  doth  not  so  belong  to  the  es- 
sence of  faith,  but  that  a  true  believer  may  wait  long,  and 
conflict  with  many  difficulties  before  he  be  partaker  of  it ; 
yet  being  enabled  by  the  Spirit  to  know  the  things  which 
are  freely  given  him  of  God,  he  may,  without  extraordinary 
revelation,  in  the  right  use  of  ordinary  means,  attain  there- 
unto ;  and  therefore  it  is  the  duty  of  every  one  to  give  all 
diligence  to  make  his  calling  and  election  sure.  So  far  is 
it  from  inclining  men  to  looseness. 

Job  8. 14.  Dent.  29. 19.  John  8.41.— IMatt.  7.22,23.  Job  8. 13. 
—1  John  2.  3.  5.13.  3. 14, 18, 19,  21,  24.— Rom.  5.2,  5.— is.  50. 
10.  1  John  5. 13.  Ps.  77.  1  to  the  12th  v.  88,  throucrhout.— I  Cor. 
2.12.  1  John  4. 13.  Heb. G.  11,12.  Eph.3. 17, 18, 19.  2 Pet.  1.10. 
—Rom.  5.1,2,5.  14.17.  15.13.  Ps.119.32.  4.6,7.  Eph. 1.3,4. 
— Rom.  G.  1,2.  Tit.  2. 11,  12,  14. 

19.   Of  the  Law  of  God. 

God  gave  to  Adam  a  law  of  universal  obedience  written 
in  his  heart,  and  a  ])articular  precept  of  not  eating  the  fruit 
of  the  tree  of  knowledge  of  good  and  evil,  as  a  covenant  of 
works :  by  which  he  bound  him  and  all  his  posterity  to 


j*PPENDIX.  303 

personal,  entire,  exact,  and  perpetual  obedience,  promised 
life,  upon  the  fulfilling,  and  threatened  death  upon  the 
breach  of  it,  and  endued  him  with  power  and  ability  to 
keep  it. 

This  law  so  written  in  the  heart,  continued  to  be  a  per- 
fect rule  of  righteousness  after  the  fall  of  man,  and  was 
delivered  by  God  on  mount  Sinai  in  ten  commandments, 
and  written  in  two  tables,  the  four  first  commandments 
containing  our  duty  towards  God,  and  the  other  six  our 
duty  to  man. 

This  law,  commonly  called  moral,  doth  forever  bind  all, 
as  well  justified  persons  as  others,  to  the  obedience  thereof ; 
and  that  not  only  in  regard  of  the  matter  contained  in  it, 
but  also  in  respect  of  the  authority  of  God  the  Creator, 
who  gave  it ;  neither  doth  Christ  in  the  gospel  any  way 
dissolvcj  but  much  strengthen  this  obligation. 

Gen.  1.26.  2.17.  Rom. 2. 14,15.  10.5.  5.12,19.  Gal. 3. 10,12. 

Ecc.7.29.  Job28.  2d.— James  1.25.  2.8,10.  Rom.  3. 19.  Deut. 
5.32.  10.4.  Ex.34.].  Rom.  13.  8.9.  —  Matt. 22.  37,  3d,39, 40. 
l:x.20.3tol8v.— Rom.l3.  8.9.  IJohn  2.3,4.7.  Rom.  3.  31.  6. 
15.— James  2. 10, 11.— Matt.  5.  18, 19.  Rom.  3.  31.  James  2. 8. 

20.   Of  the  Gospel,  and  of  the  Extent  of  the  Grace  thereof. 

The  covenant  of  works  being  broken  by  sin,  and  made 
unprofitable  unto  life,  God  was  pleased  to  give  unto  the 
elect  the  promise  of  Christ,  the  seed  of  the  woman,  as  the 
means  of  calling  them,  and  begetting  in  them  faith  and 
repentance.  In  this  promise,  the  gospel,  as  to  the  substance 
of  it,  was  revealed,  and  was  therein  effectual  for  the  con- 
version and  salvation  of  sinners. 

Although  the  go.?pel  be  the  only  outward  means  of  re* 
vealing  Christ  and  saving  grace,  and  is,  as  such,  abun- 
dantly sufficient  thereunto ;  yet,  that  men  who  are  dead  in 
trepasses,  may  be  born  again,  quickened  or  regenerated, 
there  is  moreover  necessary  an  eflTectual,  irresistible  work 
of  the  holy  Ghost  upon  the  whole  soul,  for  the  producing 
in  them  a  new  spiritual  life,  without  which  no  other  means 
are  sufficient  for  their  conversion  unto  God. 


304  APPENDIX. 

See  references  under  19. — Gen.  3:  15.  4.1.  is.  t.jH.  Lk.  1. 
26  to  35.  Matt.  I.  i8  to  25.  Acts  5.  30,  31,  3'2.  13. '23  to  39.  Dan. 
9.24to:^7.  Lie.  24.4(;,  47.  Acts  4.  10,  1 1 ,  12.  1  Pet  1.3,  4.  Eph. 
ii.  throuohnut.  Gen.  17.  I  to  22.  compared  with  Gal.  3.(5  to  29. 
4.4  to  7.  Ps.  105  8,  9,  10.  Rom.  iv.  thronjrhout.— Gal.  3.(5  to  14. 
—John  5  39.  2  Tim.  3. 14  to  17.  .John  3.  5.  G.  Rom.  8.5  to  11. 
Eph.  2.  1  to  10.  John  6.  44,  45.  5.40  Sol.  Songs  1.4.  See  Saul's 
conversion,  Acts  ix.  Ps.  90.  3.  Ezk.  30. 2G,  27. 


21.   Of  Chnstian  Liberty,  and  Liberty  of  Conscience. 

The  liberty  which  Christ  hath  ])iircliasefl  for  believers 
under  the  gospel,  consists  in  their  freedom  from  the  guilt 
of  sin,  the  condemning  wrath  of  God,  the  rigor  and  curse 
of  the  law;  and  in  their  being  delivered  from  this  present 
evil  world,  bondage  to  satan,  and  donjinion  of  sin  ;  from 
the  evil  of  afflictions,  the  fear  and  sting  of  death,  the  victo- 
ry of  the  grave,  and  everlasting  damnation  ;  as  also  in  their 
free  access  to  God,  and  their  yielding  obedience  unto  him, 
not  out  of  slavish  fear,  but  a  child-like  love  and  willing 
mind. 

God  alone  is  the  Lord  of  the  conscience,  and  hath  left 
it  free  from  the  doctrines  and  commandments  of  men, 
which  are  in  any  thing  contrary  to  his  word,  or  not  con- 
tained in  it. 

They  who  upon  pretence  of  Christian  liberty,  do  prac- 
tice any  sin,  or  cherish  any  lust,  as  they  do  thereby  pervert 
the  main  design  of  the  grace  of  the  gospel  to  their  own 
destruction,  so  they  wholly  destroy  the  end  of  Christian 
liberty,  which  is,  that  being  delivered  out  of  the  hands  of 
our  enemies,  we  might  serve  the  Lord  without  fear,  in 
holiness  and  righteousness  before  him  all  the  days  of  our 
life. 

Tit.  2.14.  Gal.  3. 13.— Gal.  1.4.  Acts  20.18.  Rom.  C.14.— 
Ps.  119. 7L  1  Cor.  15.  ,50,  57.  Rom.  8.  1.— Rom.  5.2.— Rom.  8. 
14,15.  1  John  4.  18. -Rom.  14.4.— Acts  4.19.  5.29.  1  Cor.  7. 
23.  Matt.  23.  8,  9,  10.  15.9.  2  Cor.  1.24.— Gal.  5.13.  1  Pet.  2. 
IG.  Lk.  1.74,  75.  2  Pet.  2.  19.  John  8.34. 


I 


APPENDIX.  305 

2Q.   Of  Religious  Worship,  and  of  the  Sahhath-day. 

The  acceptable  way  of  worshipping  the  true  God,  is  in- 
stituted by  hirnself,  and  so  limited  by  his  own  revealed 
will,  that  he  may  not  be  worshipped  according  to  the 
imaginations  and  devices  of  men,  or  the  suggestions  of 
satan,  under  any  visible  representations,  or  any  other  way 
not  prescribed  in  the  holy  Scripture. 

Religious  worship  is  to  be  given  to  God  the  Father, 
Son,  and  Holy  Ghost,  and  to  him  alone ;  not  to  angels, 
saints,  or  any  other  creatures  ;  and  since  the  fall,  not  with- 
out a  mediator,  nor  in  the  mediation  of  any  other  but  of 
Christ  alone. 

Prayer  with  thanksgiving,  being  one  special  part  of  natu- 
ral worship,  is  by  God  required  of  all  men ;  but  that  it 
may  be  accepted,  it  is  to  be  made  in  the  name  of  the  Son, 
by  the  help  of  his  Spirit,  according  to  his  will,  with  under- 
standing, reverence,  humility,  fervency,  faith,  love,  and 
perseverance.  The  reading  of  the  scriptures,  preaching 
and  hearing  of  the  word  of  God,  singing  of  psalms,  as  also 
the  administration  of  baptism  and  the  Lord's  supper,  are 
all  parts  of  religious  worship  of  God,  to  be  performed  in  obe- 
dience unto  God,  with  understanding,  faith,  reverence  and 
godly  fear.  Solemn  humiliations  with  fastings,  and  thanks- 
giving upon  special  occasions,  are  in  their  several  times 
and  seasons  to  be   used  in  an  holy  and   religious  manner. 

As  it  is  of  the  law  of  nature,  that  in  general  a  proportion 
of  time  by  God's  appointment  be  set  apart  for  the  worship 
of  God ;  so  by  his  word  in  a  positive,  moral  and  perpetual 
commandment,  binding  all  men  in  all  ages,  he  hath  par- 
ticularly appointed  one  day  in  seven  for  a  sabbath  to  be 
kept  holy  unto  him ;  which  from  the  beginning  of  the 
world  to  the  resurrection  of  Christ,  was  the  last  day  of 
the  week,  and  from  the  resurrection  of  Christ,  was  changed 
into  the  first  day  of  the  week,  which  in  Scripture  is  called 
the  Lord's  day,  and  is  to  be  continued  to  the  end  of  the 
world  as  the  Christian  sabbath,  the  observation  of  the  last 
day  of  the  week,  being  abolished. 
20 


306  APPENDIX. 

This  sabbath  is  then  kept  holy  unto  the  Lord,  when 
men  after  a  due  preparing  of  their  hearts,  and  ordering 
their  common  affairs  beforehand,  do  not  only  observe  an 
holy  rest  all  the  day  from  their  own  works,  words,  and 
thoughts  about  their  worldly  employments  and  recreations, 
but  also  are  taken  up  the  whole  lime  in  the  public  and 
private  exercises  of  his  worship,  and  in  the  duties  of  ne- 
cessity and  mercy. 

Rom.  1.20.  Ps. 119.68.  Jer.10.7.  Ps.  31.23.  18.3.  Rom. 
10.12.  Ps.62.8.  Josh.  24. 14.  Mrk.  12.33.— Deut.  12.  32.  Matt- 

15.  9.  4.9, 10.  Deut.  15. 1  to  20.  Ex.  20.4,  5,  6.— John  5.23.  2 
Cor.  13.14.  Matt.  4.10.  Rev.  5. 11,  12,  13.  Col.2.18.  Rom.  1. 
25,  Rev.  19.10.— John  14.6.  Eph.  2.  18.  1  Tim.  2.5.— Phil.  4, 
6.— Ps.  65.2.— John  14.  13,  14.— Rom.  8.  26. —1  John  5.  14  — 
Acts  15.21.  Rev.  1.3.— 2  Tim.  4.  2.— James  1.22.  Acts  10.33. 
Heb.  4.2.  Matt.  13.  19.  Is.  66.  2.— Col.  3.  16,  Eph.  5.  19.  James 
5.  13.— Matt.  28.  19.  Acts  2.  42.  1  Cor.  11.23  to  29.— Dent.  6, 
13— Ece.  5.4,5.  Acts  18. 18.— Joel  2.  12.  Malt.  9. 15.  1  Cor. 
7.5.— Ps.  107,  throughout.— Heb.  12.28.— Ex.  20.  8  toll.  Is.  56. 
2,  4,6.— Gen.  2.3.  1  Cor.  16.  1,  2.  Acts  20.  7.— Rev.  1.10.— Ex. 

16.  23  to  30.  20.8,  10.  31.15,16.  Is.  58. 13.  Neh.  13.  15  to  22. 
—Matt.  5.17, 18.  12.1  to  13. 

23.   Of  Lawful  Oaths  and  Vows. 

A  lawful  oath  is  a  part  of  religious  worship,  wherein 
the  person  swearing  in  truth,  righteousness  and  judgment, 
solemnly  calleth  God  to  witness  what  he  asserteth  or 
promiseth,  and  to  judge  him  according  to  the  truth  or  false- 
hood of  what  he  sweareth. 

The  name  of  God  only  is  that  by  which  men  ought  to 
swear,  and  therein  it  is  to  be  used  with  all  holy  fear  and 
reverence :  therefore  to  swear  vainly  or  rashly  by  that 
glorious  and  dreadful  name,  or  to  swear  at  all  by  any  other 
thing,  is  sinful,  and  to  be  abhorred  :  yet  as  in  matters  of 
weight  and  moment  an  oath  is  warranted  by  the  word  of 
God,  under  the  New  Testament,  as  well  as  under  the  old, 
so  a  lawful  oath,  being  imposed  by  lawful  authority  in 
such  matters,  ought  to  be  taken. 

A  vow,  which  is  not  to  be  made  to  any  creature,  but 
God  alone,  is  of  the   like  nature  with  a  promissory  oath, 


APPENDIX. 


and  ought  to  be  made  with  the  like  religious  care,  and  to 
be  performed  with  the  like  faithfulness.  Popish  monasti- 
cal  vows  of  perpetual  single  life,  professed  poverty  and 
regular  obedience,  are  so  far  from  being  degrees  of  higher 
perfection,  that  they  are  superstitious  and  sinful  snares,  in 
which  no  Christian  may  intangle  himself. 

Deut.  10.  20.— Ex.  20.  7.  Lev.  19. 12.    2  Cor.  1.  23.  2  Chron. 
6. 22,  23.— Deut.  6. 13  — Jer.  5. 7.  James  5. 12.  Ex.  20.  7.— Heb 
6.16.  Is.  65. 16.— 1  Kings  8.  31.    Ez.  10.  5.— Fs.  76  11    Jer  44 
25,26.— Deut.  23.21,23.    Fs.  50.  14.  Gen.  28.20,  21,  22.    Coml 
pare  1  Sam.  1.11.  and  Ps.  132.2,3,4,5.-1  Cor.  7.  2,  9,  23. 

24.   Ofiht  civil  Magistrate. 

God,  the  supreme  Lord  and  King  of  all  the  world,  hath 
ordained  civil  magistrates  to  be  under  him,  over  the  peo- 
ple, for  his  own  glory  and  the  public  good;  and  to  this  end 
hath  armed  them  with  power  of  the  sword,  for  the  defence 
and  encouragement  of  them  that  do  good,  and  for  the  pun- 
ishment of  evil  doers. 

They,  who  upon  pretence  of  Christian  liberty  shall  op- 
pose any  lawful  power,  or  the  lawful  exercises  of  it,  resist 
ihe  ordinance  of  God,  and  they  may  lawfully  be  called  to 
account,  and  proceeded  against  by  the  censures  of  the 
church,  and  by  the  power  of  the  civil  magistrate. 

It  is  the  duty  of  people  to  pray  for  magi^strates,  to  honor 
then-  i)ersons,  to  pay  them  tribute  and  other  dues,  to  obey 
their  lawful  commands,  and  to  be  subject  to  their  authori- 
ty for  conscience  sake. 

Rom.  13.  1,  3,4.    1  Pet.  2.  13,  14.-1  Tim,  2.  1,  2.-1  Pet.  2. 
17.— Rom.  13.  6,  7.— Rom.  13,  1,  5.    Tit.  3.  1.— 1  Pet.  2.  13  14 
16.-Acts  25.  10,11. 

25.   Of  Marriage. 

Marriage  is  to  be  between  one  man  and  one  woman  * 
neither  is  it  lawful  for  any  man  to  have  more  than  one 
wife,  nor  for  any  woman  to  have  more  than  one  husband 
at  the  same  time. 


308  APPENDIX. 

It  is  lawful  for  all  sorts  of  people  to  marry,  who  are 
able  with  judgment  to  give  their  consent.  Yet  it  is  the 
duty  of  Christians  to  marry  in  the  Lord,  and  therefore 
such  as  profess  the  true  reformed  religion  ;  should  not 
marry  with  Infidels,  Papists,  or  other  Idolaters:  neither 
should  such  as  are  godly,  be  unequally  yoked  by  marrying 
such  as  are  wicked  in  their  life,  or  maintain  damnable 
heresy. 

1  Cor.  7. 2.  MarklO.  6to9.— Gen.2. 18.— Mai.  2.  15.— 1  Cor. 
7.  2,  9.-1  Tim.  4.  3.  Gen.  24.  57,  58.-1  Cor  7.  39.-2  Cor.  6. 
14.  Gen.  34.  14.  Ex.  34.  16.  Comp.  1  Kings  11.  4.  Neh.  13. 
25  to  27. 

26.   Of  the  Church. 

The  Catholic  or  Universal  Church,  which  is  invisible, 
consists  of  the  whole  number  of  the  elect,  that  have  been, 
are,  or  shall  be  gathered  into  one  under  Christ  the  head 
thereof,  and  is  the  spouse,  the  body,  the  fulness  of  him 
that  filleth  all  in  all. 

The  whole  body  of  men  throughout  the  world,  professing 
the  faith  of  the  gospel,  and  obedience  unto  God  by  Christ 
according  unto  it,  not  destroying  their  own  profession  by 
any  errors  everting  the  foundation,  or  unholiness  of  conver- 
sation, they  and  their  children  with  them  are,  and  may 
be  called  the  visible  Catholic  church  of  Christ,  although  as 
such  it  is  not  intrusted  with  any  officers  to  rule  or  govern 
over  the  whole  body. 

There  is  no  other  head  of  the  church  but  the  Lord  Je- 
sus Christ,  nor  can  the  Pope  of  Rome  in  any  sense  be  head 
thereof,  but  is  that  antichrist,  that  man  of  sin,  and  son  of 
perdition,  that  exalteth  himself  in  tRe  church  against 
Christ,  and  all  that  is  called  God,  whom  the  Lord  shall  de- 
stroy with  the  brightness  of  his  coming. 

As  the  Lord  in  his  care  and  love  towards  his  church, 
hath  in  his  infinite  wise  providence,  exercised  it  with  great 
variety  in  all  ages  for  the  good  of  them  that  love  him,  and 
his  own  glory ;  so  according  to  his  promise,  we  expect 
that  in  the  latter  days,  antichrist  being  destroyed,  the  Jews 


APPENDIX.  369 

called,  and  the  adversaries  of  the  kingdom  of  his  dear 
son  broken,  the  churches  of  Christ  being  enlarged  and 
edified,  through  a  free  and  plentiful  communication  of 
light  and  grace,  shall  enjoy  in  this  world  a  more  quiet, 
peaceable  and  glorious  condition,  than  they  have  enjoyed. 

Eph.l.  10,22,23.  Col.  1.  18.  Eph.  5.  23,  27,  32.— 1  Cor.  1.2. 
12.12,13.  Ps.2.  8.  Rom  15.  9  to  12.— Deut.  30.  1  to  10.  Isa. 
43. 1  to  10.  Ezk.  36.  17  to  38.  2  Thess.  2. 1  to  8.  Rev.  20. 1  to  5. 
Isa.  1  ]  th  and  12th  chaps. 

27.   Of  the  communion  of  Saints. 

All  saints  that  are  united  to  Jesus  Christ  their  head  hy 
his  Spirit  and  faith,  although  they  are  not  made  thereby 
one  person  with  him,  have  fellowship  in  his  graces,  suffer- 
ings, death,  resurrection  and  glory:  and  being  united  to 
one  another  in  love,  they  have  communion  in  each  other's 
gifts  and  graces,  and  are  obliged  to  the  performance  of 
such  duties,  public  and  private,  as  do  conduce  to  their 
mutual  good,  both  in  tlie  inward  and  outward  man. 

1  John  1.  3.  Eph.  3.  16,  17.  John  1.  16.  Phil.  3.  10.— Eph  4 
15, 16.   1  Thess.  5.  11, 14.    Gal.  6.  10.  I  John  3.  16,  17,  18. 

28.   0/  the  Sacramenti. 

Sacraments  are  holy  signs  and  seals  of  the  covenant  of 
grace,  immediately  instituted  by  Christ,  to  represent  him 
and  his  benefits,  and  to  confirm  our  interest  in  him,  and 
solemnly  to  engage  us  to  the  service  of  God  in  Christ,  ac- 
cording to  his  word. 

There  be  only  two  sacraments  ordained  by  Christ  our 
Lord  in  the  gospel,  that  is  to  say,  baptism  and  the  Lord's 
supper ;  neither  of  which  may  be  dispensed  by  any  but 
by  a  minister  of  the  word  lawfully  called. 

Rom.  4.  11.  Gen.  17.  7.-Matt.  28.  19.  1  Cor.  11.  23.— 1  Cor 
10.  16.  11.  25,  26.  Gal.  3.  27.-Ex.  12.  48.  1  Cor.  10.  21.-Rom. 
6.3  4  1  Cor.  10.  2,  16.-Matt.  28.  19.  1  Cor.  11.  20,  23.  4.  L 
Heb.  5.  4. 


310  APPENDIX. 

29.   Of  Baptism. 

Baptism  is  a  sacrament  of  the  New  Testament,  or  Jaine  J 
by  Jesus  Christ,  to  be  unto  the  party  baptized  a  sign  and 
seal  of  the  covenant  of  grace,  of  his  ingrafting  into  Christ, 
of  regeneration,  of  remission  of  sins,  and  of  his  giving  up 
unto  God  through  Jesus  Christ,  to  walk  in  newness  of  life; 
which  ordinance  is,  by  Christ's  own  appointment,  to  be 
continued  in  his  Church,  until  the  end  of  the  world. 

Dipping  of  the  person  into  the  water  is  not  necessary, 
but  baptism  is  rightly  administered  by  pouring  or  sprink- 
ling water  upon  the  person. 

Not  only  those  that  do  actually  profess  Faith  in,  and 
obedience  unto  Christ,  but  also  the  infants  of  one  or  both 
believing  parents  are  to  be  baptized,  and  those  only. 

Baptism  is  but  once  to  be  administered  to  any  person. 

Matt.  28.  19.  Mark.  16.  16.— 1  Cor.  12.  13.  Gal.  3.  27,  28. 
—Rom.  4. 11.  Gf)l.  2.  11,  12.— Gal.  3.  27.  Rom.  6.  5.— Tit.  3.  5. 
—Acts  2.  38.  Mark  1.  4.  Acts  22.  16.— Rom.  6.  3,  4.— Matt.  28. 
19^  20.— Acts  2.  41.  16.  33.  Mark  7.  4.  Heb.  9.  10,  19,  20,  21. 
Mark  16.  15,  16.  Acts  8.  37.— Gen.  17.  7,  9,  comp.  with  Gal.  3. 
9,  14.  Rom.  4.  11,  12.  Acts  2.  38,  39.  16.  14, 15,33.  Col.  2.  11, 
12.  1  Cor.  7.  14    Matt.  28.  19.    Mark  10. 13  to  16.  Luke  18.  15. 

30.   Of  the  Lord's  Supper. 

Our  Lord  Jesus  in  the  night  wherein  he  was  betrayed, 
instituted  the  sacrament  of  his  body  and  blood,  called  the 
Lord's  supper,  to  be  observed  in  his  churches  to  the  end 
of  the  world,  for  the  perpetual  remembrance,  and  showing 
forth  of  the  sacrifice  of  himself  in  his  death,  the  sealing  af 
all  benefits  thereof  unto  true  behevers,  their  spiritual  nour- 
ishment and  growth  in  him,  their  further  engagement  in 
and  to  all  duties  which  they  owe  unto  him,  and  to  be  a 
bond  and  pledge  of  their  communion  with  him,  and  with 
each  other.  In  this  sacrament,  Christ  is  not  oflfered  up  to 
his  Father,  nor  any  real  sacrifice  made  at  all  for  remission 
of  sin  of  the  quick  or  dead,  but  only  a  memorial  of  that  one 
offering  up  of  himself  upon   tlie  cross  once  for  all,  and  a 


APPENDIX.  311 

spiritual  oblation  of  all  possible  praise  unto  God  for  tbe 
same :  so  that  the  Popish  sacrifice  of  the  mass  (as  they 
call  it)  is  most  abominably  injurious  to  Christ's  own  only 
sacrifice,  the  alone  propitiation  for  all  the  sins  of  the  elect. 

The  doctrine  which  maintains  a  change  of  the  substance 
of  bread  and  wine,  into  the  substance  of  Christ's  body  and 
blood  (commonly  called  transubstanliation)  by  consecra- 
tion of  a  priest,  or  by  any  other  way,  is  repugnant  not  to 
the  Scripture  alone,  but  even  to  common  sense  and  reason, 
overthroweth  the  nature  of  the  sacrament,  and  hath  been, 
and  is  the  cause  of  manifold  superstitions,  yea,  of  gross 
idolatries. 

All  ignorant  and  ungodly  persons,  as  they  are  unfit  to 
enjoy  communion  with  Christ,  so  are  they  unworthy  of  the 
Lord's  table,  and  cannot,  without  great  sin  against  him, 
whilst  they  remain  such,  partake  of  these  holy  mysteries, 
or  be  admitted  thereunto :  yea,  whosoever  shall  receive  un- 
worthily, are  guilty  of  the  body  and  blood  of  the  Lord, 
eating  and  drinking  judgment  to  themselves. 

1  Cor.  11.  23  to  26.  10.16,17,21.  12.  13.— Heb.  9.22,25,26, 
28.— Matt.  26. 26,  27.  Lk.  22. 19,  20.— Heb.  7.  23,  24,  27.  10. 11, 
12,  14,  18.  — Acts  3.21.  1  Cor.  11:  24,  25,  26.  Lk.  24.6.  39. — 
1  Cor.  11.27,  29.  2  Cor.  6. 14,  15, 16.  1  Cor.  10.21.— 1  Cor.  5. 
6,  7,  13.    2  Thess.  3.  6,  14,  15.  Matt.  7.6. 

31.    Of  the  state  of  Man  after  Death,  and  of  the  Resurrection  of 

the  Dead. 

The  bodies  of  men  after  death  return  to  dust  and  see 
corruption  ;  but  their  souls  (which  neither  die  nor  sleep) 
having  an  immortal  subsistance,  inimediately  return  to  God 
who  gave  them  ;  the  souls  of  the  righteous  being  then  made 
perfect  in  holiness,  are  received  into  the  highest  heavens, 
where  they  behold  the  face  of  God  in  light  and  glory,  wait- 
ing for  the  full  redemption  of  their  bodies:  and  the  souls 
of  the  wicked  are  cast  into  hell,  where  they  remain  in  tor- 
ment and  utter  darkness,  reseiTed  to  the  judgment  of  the 
great  day :  besides  these  two  places  of  souls  separated  from 
their  bodies,  the  Scripture  acknowledgeth  none. 


312  APPENDIX. 

t 

At  the  last  day  such  as  are  found  alive  shall  not  die,  but  be 
changed,  and  all  the  dead  shall  be  raised  up  with  the  self- 
same bodies,  and  none  other,  although  with  different  qual- 
ities, which  shall  be  united  again  to  their  souls  forever. 
The  bodies  of  the  unjust  shall  by  the  power  of  Christ  be 
raised  to  dishonor  ;  the  bodies  of  the  just  by  his  spirit  unto 
honor,  and  be  made  conformable  to  his  own  glorious  body. 

Gen.  3.19.  Acts  13.  36 —Lk.  23.43.  Ecc.12.7.— Heb.l2  23, 
Phil.  1.23.  lJohn3.2.  2  Cor.  5. 1,(5,  8.— Lk.  IG.  23,  24.  Jude6, 
7vs.— IThess.  4.17.  1  Cor.  15.51,52.— Job  19. 26, 27.  1  Cor.  15. 
42,  43,  44.— Acts  24. 15.  John  5. 2S,  29.   Phil.  3.  21. 


32.   Of  the  Last  Judgment. 

God  hath  appointed  a  day  wherein  he  will  judge  the 
world  in  righteousness  by  Jesus  Christ,  to  whom  all  pow- 
er and  judgment  is  given  by  the  Father:  in  which  day,  not 
only  the  apostate  Angels  shall  be  judged,  but  likewise  all 
persons  that  have  lived  upon  earth,  shall  appear  before  the 
tribunal  of  Christ,  to  give  an  account  of  their  thoughts, 
words  and  deeds,  and  to  receive  according  to  what  they 
have  done  in  the  body,  whether  good  or  evil.  The  end  of 
God's  appointing  this  day,  is  for  the  manifestation  of  the 
glory  of  his  mercy  in  the  eternal  salvation  of  the  elect,  and 
of  his  juvStice  in  the  damnation  of  the  reprobate,  who  are 
wicked  and  disobedient :  for  then  shall  the  righteous  go  in- 
to everlasting  life,  and  receive  that  fulness  of  joy  and  glory, 
with  everlasting  reward  in  the  presence  of  the  Lord  ;  but 
the  wicked,  who  know  not  God,  and  obey  not  the  gospel  of 
Jesus  Christ,  shall  be  cast  into  eternal  torments,  and  be  pun- 
ished with  everlasting  destruction  from  the  presence  of  the 
Lord,  and  from  the  glory  of  his  power. 

As  Christ  would  have  us  to  be  certainly  persuaded  that 
there  shall  be  a  judgment,  both  to  deter  all  men  from  sin, 
and  for  ihe  greater  consolation  of  the  godly  in  their  adver- 
sity :  so  will  he  have  that  day  unknown  to  men,  that  they 
may  shake  off  all  carnal  security,  and  be  atways  watchful, 
because  they  know  not  at  what  hour  the  Lord   will  come, 


APPENDIX.  313 

and   may  be  ever  prepared  to  say,  Come  Lord  Jesus,  come 
quickly.     Amen. 

Acts  17.31.— John  5.22,  27.— 1  Cor.  G.3.  JudeCv.  2  Pet  2 
4— 2  Cor.  5.  10.  Ecc.  12.14  Rom.  2. 16.  14.10,12.  Matt  12* 
36,  37._Rntn.0.23.  Malt.  2.5.  21.— Rom  2.  5,6.  2The'5s  1  7  8* 
Rom.9.22.— Matt.25.  31to34.  Acts  3. 19.  2Thess.  1.7  — Matt* 
25.41,46.  2Thess.l.9.  Is.  66. 24. —2  Pet.  3.11,14  2  Cor  5  11* 
2  Thess.  1.  5,  6,  7.  Lk.  21.  27,  26.-Mrk.  13.  35,  36,  37.  Lk  12' 
35,  36.  Rev.  22. 20.  Matt.  24. 36,42,  43,  44. 


No.  17. 


A  CHURCH  COVENANT. 

[It  in  a  principle  with  our  denomination,  that  every  chnrch 
in  order  to  be  rightly  constituted,  must  be  united  by  solemn 
covenant,  expressive  of  the  principles  on  which  their  union  is 
formed.  This  may  be  included  in  the  Articles  of  Faith,  or,  as 
perhaps  is  most  common  among  us— it  may  form  a  distinct  in- 
strument, following  the  Articles  of  Faith. 

The  Covenant  here  given  from  Cotton  Mather's  Ratio,  ap- 
pears to  have  been  the  common  form  used  in  1726.  It  presents 
an  excellent  model  for  the  substance  of  these  important  instru- 
ments.] 

"Covenant. 

"  We  whose  names  are  hereunto  subscribed,  apprehend- 
ing ourselves  called  of  God  into  the  church-state  of  the 
gospel,  do  first  of  all  confess  ourselves  unworthy  to  be  so 
bighly  favored  of  the  Lord,  and  admire  the  free  and  rich 
grace  of  his  which  triumphs  over  so  great  unworthiness; 
and  then  with  an  humble  reliance  on  the  aids  of  grace 
therein  promised  for  them,  that,  in  a  sense  of  there  inabili- 
ty to  do  any  good  thing,  do  humbly  wait  on  him  for  all, 
we  now  thankfully  lay  hold  on  his  covenant;  and  w^ould 
choose  the  things  that  please  him. 

"We  declare  our  serious  belief  of  the  Christian  Re- 
ligion, as  contained  in  the  sacred  Scriptures,  and  with  such 
a  view  thereof  as  the  Confession  of  Faith  in  our  churches 
has  exhibited;  heartily  resolving  to  conform  our  lives  unto 
the  rules  of  that  holy  religion  as  long  as  we  live  in  the  world. 


314  APPENDIX. 

"  We  give  up  ourselves  unto  the  Lord  Jehovah,  who  is 
the  Father,  and  the  Son,  and  the  Holy  Spirit,  and  avouch 
Him  this  Day  to  be  our  God,  our  Father,  our  Saviour,  and 
our  Leader,  and  receive  Him  as  our  portion  forever. 

"We  give  up  ourselves  unto  the  Blessed  Jesus,  who  is 
the  Lord  Jehovah,  and  adliere  to  him  as  the  Head  of  his 
people  in  the  covenant  of  grace,  and  rely  on  him  as  our 
priest,  and  our  prophet,  and  our  king,  to  bring  us  unto 
eternal  blessedness. 

"  We  acknowledge  our  everlasting  and  indispensible 
obligations,  to  glorify  our  God  in  all  the  duties  of  a  godly, 
and  a  sober,  and  a  righteous  life ;  and  very  particularly  in 
the  Duties  of  a  church  state,  and  a  Body  of  people  associa- 
ted for  an  obedience  to  him,  in  all  the  ordinances  of  the 
gospel:  and  we  thereupon  depend  upon  his  gracious  as- 
sistances for  our  faithful  discharge  of  the  duties  thus  in- 
cumbent on  us. 

"We  desire  and  intend,  and  (with  dependence  on  his 
promised  and  powerful  grace)  we  engage,  to  walk  togeth- 
er as  a  church  of  the  Lord  Jesus  Christ,  in  the  Faith  and 
order  of  the  gospel,  so  far  as  we  shall  have  the  same  re- 
vealed unto  us:  conscientiously  attending  the  public  wor- 
ship of  God,  the  sacraments  of  his  New  Testament,  the 
discipline  of  his  kingdom,  and  all  his  holy  institutions,  in 
communion  with  one  another,  and  watchfully  avoiding  sin- 
ful stumbling-blocks  and  contentions,  as  becomes  a  people 
whom  the  Lord  has  bound  up  together  in  a  bundle  of  life. 

"At  the  same  time,  we  do  also  present  our  offspring 
with  us  unto  the  Lord;  purposing  with  his  help,  to  do 
our  part  in  the  methods  of  a  religious  education,  that  they 
may  be  the  Lord's. 

"And  all  this  we  do,  flying  to  the  blood  of  the  everlast- 
ing covenant,  for  the  pardon  of  our  many  errors,  and  pray- 
ing that  the  glorious  Lord  who  is  the  great  Shepherd,  would 
prepare  and  strengthen  us  for  every  good  work,  to  do  his 
will,  working  in  us  that  which  will  be  well  pleasing  to 
him  ;  to  whom  be  glory  forever  and  ever.     Amen. 


INDEXES. 


INDEX   I. 


rRlNCIPAL  TOPICS   IN  THE    VOLUME. 


A. 

»idmissions  to  the  church  at  Jerusalem,  41  ;  to  Congregational 
churches,  171  ;  to  Episcopal,  221 ;  to  Presbyterian,  236. 

^rfraniao^c5  of  Congregationalism,  201;  See  Congregationalism. 
Advantages. 

Agreement  of  Congregationalists,  ancient  and  modern,  in  funda- 
mentals, 27. 

Jlntioch,  church  in,  congregational,  54  ;  send  missionaries  to  the 
Gentiles,  ib ;  seek  council  of  a  sister  church,  114. 

,^/>05f/es,  what?  71;  foundation  of  their  authority,  73;  called  on 
the  churches  to  elect  their  own  officers,  57 — 61 ;  to  discipline 
offenders,  63 — 65;  their  office  incommunicable,  75. 

.9po5^o/ic  Fathers,  their  testimony  in  favor  of  Congregationalism, 
121 — 36.  Succession,  71 ;  Dr.  Barrow's  views,  75 ;  church- 
es our  models,  31 — 37. 

Archbishops,  English,  206 ;  their  Ecclesiastical  courts,  209 ;  year- 
ly revenue,  212. 

J]rchdeacons,  206;  their  ecclesiastical  courts,  210. 

Jlrminianism^  and  Unitarianism,  how  introduced  into  our  Church- 
es, 250. 

Jissociations  of  ministers,  195.     Churches,  197. 

.iuthority  of  pastors,  over  the  Churches  what .'  278 — 80. 

B 

Baptisvial  Regeneration,  taught  in  the  Common  Prayer  Book, 
223. 

Baptist,  Calvinistic  churches,  Congregationalists,  239.  Free- 
will, essentially  Congregationalists,  ib. 

Benefices,  in  Church  of  England,  213. 

£isAo/»s,  English  income  of,  212 — 13.  Arbitrary  power  of  A- 
merican  Episcopal,  229. 

Book  of  Common  Prayer^of  P.  E.  Church  in  U.  S.,  wherein  it 


318  INDEX  1. 

differs  from  the  B.  C.  P.  Church  of  England,  215—227  ;  Po 
pish  origin  of,  225. 
Business  Meetings  of  a  Church,  168, 170,  286. 

C. 

Call  of  Church  to  a  pastor-elect,  260. 

Canons,  or  Prebendaries,  in  Church  of  England,  206  ;  see  Deans. 

Chapter,  in  English  Hierarchy,  what  ?  207. 

Christian  Church,  characteristics  of,  ]  9. 

Christian  Connection,  their  churches  independent,  239. 

Church  and  State^  influence  of  the  union  under  Constantine,  147; 
on  the  Reformers,  20. 

Church,  its  organization  in  different  ages,  17.  Patriarchal,  ib. 
Levitica],  18.  Constitution  and  worship  of  the  first  Christian 
church,  20.  No  visible,  organized  church  recognized  in  New 
Test,  larger  than  a  single  congregation,  50 — 56.  See  Index  No. 
2;  also  Ecc.  History.  Of  England,  diversity  of  sentiments  in, 
253  ;  symbolizing  with  Popery,  ib.  P.  Episcopal  in  U.  S.  not 
harmonious,  228 — 9,  254.  Scotch  Presbyterian,  controversies 
and  divisions  in,  235,  237.  Presbyterian  in  U.  S.,  division 
and  errors  in,  237,238,254.  Eng.  Presbyterian,  Arianism  and 
Unitarianismof,  254.  Officers  elected  by  the  people,  57:  see 
Election  and  Officers.  A  voluntary  association,  37.  Organi- 
zation of,  161.     Discipline  of,  177 — 81. 

Churches  should  be  composed  of  visible  saints  only,  38,  41 — 43. 
Thirty-five  distinct  churches  mentioned  in  New  Test.,  49. 

Communion  of  churches  how  exercised,  116. 

Confession  of  Faith,  adopted  by  Congregational  churches,  1680, 
Appendix,  No.  16. 

Conferences,  county,  196;  state,  197;  Methodist,  231. 

Confirmation,  Episcopal,  objected  to,  224. 

Congregational,  the  title,  probably,  given  our  churches  by  John 
Cotton,  185. 

CONGREGATIONALISM,  Analysis  of  this  Work. 

Preliminary  Remarks.  The  subject,  how  regarded  by  the  fa- 
thers of  New  England,  22  ;  by  their  modern  descendants,  ib.  ; 
decline  of,  23  ;  causes:  (1)  Union  of  Congregationalists  with 
other  denominations  in  benevolent  enterprises,  23.  (2)  Influ- 
ence of  Theol.  Seminaries,  24.  (3)  Impression  that  the  sys- 
tem required  no  defence,  25.  (4)  Consequent  neglect  of  pas- 
tors to  preach  on  the  subject,  and  authors  to  write,  25.  (5) 
False  notion  that  the  system  was  ill-defined,  and  its  principles 
unsettled,  26  ;  standard  writers,  ancient  and  modern,  entire 
agreement  of^  in  the  most  essential  particulars,  27. 


INDEX    I.  319 

I.  Principles  The  System  defined,  29.  (1)  The  Scriptures 
are  an  infalhble  guide  to  church  order,  30—37.  (2)  A  church 
IS  an  association  of  Christians,  bound  by  a  covenant  for  reli- 
g-.ous  purposes,  37-47.  (3)  A  church  should  consist  of  a 
single  congregation  only,  47-55.  (4)  All  ecclesiastical  pow- 
er IS  in  the  hands  of  the  church,  56—69. 

II.  Doctrines.  The  term  defined,  69.  (1)  Elders  and  Dea- 
^o"^,!"^""^  ,  """^^y  permanent  oflicers  of  a  church,  69-102 
{^)  Mutual  and  ex  parte  councils  are  allowable  helps  in  the 
administration  of  church  government,  103—11  (3)  An  ex 
parte  council  should  not  be  called,  until  a  mutual  one  has  been 
relused.  111— lo.  (4)  Cong,  churches  are  subject  to  the  watch 
and  discipline  of  sister  churches,  116-17.  Why  our  fathers 
so  loved  and  cherished  this  system,  117— 18< 

III.  Ecclesiastical  History.     Its  testimony  in  favor  of  this 
system  of  church  government,  121.  (1)  The  primitive  church- 
es were  single  congregations.     (2)  Their  government  was  es- 
sentially democratical-they  adopted  their  own  creeds,  etc., 
elected  their  oflicers,  disciplined  ofl^enders,  etc.  etc    (3)  Their 
permanent  officers  were  only  Presbyters,  or  Elders,  and  Dea- 
cons.     (4)  The   churches    were   all   equal  and    independent 
borne  one,  or  all  of  these  positions  sustained  by  the  following 
authorities  :  Clemens  Romanus,  121-27;  Polycarp,  127-281 
Ignatius,  129-34;  Barnabas,  135;  Hermas,  135-36;  Justin 
Martyr,   136-39;    Cyprian,    139-41;     Mosheim,   141-47; 
Lord  Kmg   Zuinglius   Neander,  Campbell,  Augusti,  Barrow 
Beza    Wadd.ngton,    English    Reformers,   MilSer,    Gieseler 
Magdeburg  Centuriators,  Father  Paul  (Era.  Paulo  Sarpi),  Dr 
John  Owen,  141 — 59.  ^  j^     ^- 

^V-  f  ccLESiASTicAL  PRACTICE.  (1)  in  organizing  churches, 
ir  /on  W  ^"^os'"g  and  consecrating  church  officers,  163 
""Vr  \2/  o'^^"''"''''''  ""^  ^''"•■^'^  meetings,  168—70;  Man- 
ual for,  2S6-89.  (4)  Admission  of  members,  171-73  ^5) 
Dismission  of  members  173-75.  (6)  Dismission  of  a  pastor 
JJ.^— V  •  ^l  ^^"^ch  Discipline,  177-81,  and  281—86.  (8) 
Disc.phne  of  pastors,  181-84,  and  268-81.  (9)  Who  .hal 
compkin  of  offenders  ?  184.  (10)  Discipline  of  sister  church- 
es, Joo— 87.  (11)  Miscellaneous  matters— Method  of  raising  a 
minister  s  salary,  ] 88-90.  Continuance  of  the  pastoral  con- 
nection, 191  Solemnization  of  marriages,  ib.  Funerals,  193. 
1  ubhc  worship,  lb.  Associations  of  ministers,  J 95.  County 
Conferences  196.  General  meetings,  197.  Licensure  of 
ministers,  198. 

^•^^''^^''^<'^^f^^ejystem,201.  (1)  It  is  the  most  scriptural, 
^02 ;  compared  with  Episcopacy,  204 ;  Church   of  England, 


320  INDEX    I. 

205—14;  Protest.  Epis.  Church  in  U.  S,,  215—29;  Metho- 
dist  Epis.  Church,  229—34  ;  Presbyterian  Church,  234—38. 

(2)  The  system  favors  the  inalienable  rights  of  men,  240 — 43, 

(3)  Encourages  and  promotes  intelligence,  244 — 47.  (4)  Is 
the  most  efficient  barrier  against  heresy  and  general  corrup- 
tion of  Churches,  248 — 54.     Other  advantages  named,  254. 

Conclusion.  Address  of  Pres.  Oaks  (1681)  to  the  N.  E.  chhs,, 
255.  Warning  of  Samuel  Mather  to  the  churches  (1738), 
256—58. 

Appendix.  Forms  of  Letters,  etc.  and  directions  for  business 
transactions.  (1)  Letter  Missive  for  a  council  to  organize  a 
church,  259.  (2)  Call  to  a  pastor-elect,  260.  (3)  Letter  Mis- 
sive for  an  ordaining  council,  261.  (4)  Letter  of  Introduction, 
262.  (5)  Letter  of  Dismission  and  Recommendation,  263. 
(6)  Letter  Missive  for  a  council  to  dismiss  a  pastor,  263. 
(7J  Letter  Missive  for  a  mutual  council  to  settle  difficulties  in 
a  church,  264.  (8)  Letter  Missive  for  an  ex  parte  council,  265. 
(9)  Letter  Missive  from  a  pastor  and  his  church  to  settle  diffi- 
culties be  tv/een  them,  265.  (10)  Letter  Missive  for  an  ex  parte 
council,  ut  sup.,  266.  (11)  Minutes  of  an  Ecc.  Council,  267, 
(12)  Letter  of  Dismission,  etc.,  addressed  to  a  council  called 
to  organize  a  new  church,  268.  (13)  On  the  church  member- 
ship of  pastors,  and  the  right  of  churches  to  discipline  them, 
168 — 81.  (14)  On  the  distinction  between  Excommunication 
and  Withdrawing  of  fellowship,  281 — 86.  (15)  A  Manual  for 
church  meetings,  286 — 89.  (16)  Confession  of  Faith,  with 
Scripture  references,  adopted  by  the  Congregational  churches 
of  New  England  in  1680,  290—312.  (17)  Covenant  in  com- 
mon use  in  our  ancient  New  England  churches,  313. 

Congregationalists,  ednca.imgm\n\sieTs  and  gathering  churches 
for  Presbyterians,  might  be  better  employed,  24. 

Corinth,  church  in,  congregational,  55. 

Consociations,  wha.t?  108,  197;  influence  of,  on  the  Primitive 
Churches,  109-13. 

Convention  of  P.  E.  Church,  216;  sovereignty  and  gospel  rights 
of  particular  churches  crushed  by,  218. 

Councils,  doctrine  of  Congregationalists  respecting,  103 — 14, 
175—77. 

Courts,  Ecclesiastical,  in  Church  of  England,  209 — 11.  Presby- 
terian, 235 — 37. 

Creeds,  in  the  first  three  centuries,  39.  n. 

Covenants,  necessary  in  organizing  churches,  39 ;  that  of  the 
church  at  Jerusalem,  43;  ancient  form  of  in  N.  E.313;  au- 
thority for,  Index,  No.  2. 

Curates,  what.''  208. 


INDEX  I.  321 


D. 


Dancrpr  to  the  churches  from  the  concentration  of  power  in  a  few 

hands,  24U— 52. 
Deacons,  02 — 101 :  choice  and  consecration  of,  167. 
Deans  and  Canons  in  Church  of  England,  206,  213. 
Democratic  character  of  Congregntionalism,  240  ;  this  perceived 

by  queen  Elizabeth,  and  therefore  hated  and  persecuted,  241 ; 

Jefferson's  remark  on,  242  ;    Lon.    Quar.   Rev.    on  this,  243; 

Archbishop  Laud  on,  ib.  Blackwood's  Mag.  ib. 
Discipline,  church  ;  see  Ecc.  Practice,  under  Cong. 
Disynission  of  church  mevibers  ;  see  Practice. 


Ecr.hsiasticnJ  History^  testimony  in  favor  of  Congregationalism, 

121  ;  see  Cong.  Ecc.  Hist. 
Elders ;  see  Officers  and  Ruling  Elders. 
Ey.y.Xiin'ia  (church)  meaning  of,  47,  147 — 49. 
Election  of  church  officers  by  the  brethren  of  the  churches  ;  see 

Ecc.  Hist,  under  Cong. 
Emmons,  Dr.  on  the  right  of  churches  to  discipline  their  pastors, 

276—77. 
Ephesus,  church  at,  congregational,  52. 
Episcopacy,  monarchical  nnd  unscriptural  in  several  particulars, 

204—29,242—43  ;  of  the  Methodist  E.  Church,  229—34. 
Episcopal  Church  in  U.  S.  a  continuation  of  the  Church  of  Eng. 

under  another  name,  215. 
F-.ruy;'U.ir,Ti' c  (evangelist)  explained,  76. 
Excommunication,  power  of  in  the  churches,  not  in  the  officers 

solely,  62 — 68.     Difference   between    excommunication   and 

withdrawing  fellowship,  181,  281 — 86. 


Faith  in  Christ,  essential  to  church  membership,  38,  42. 

False  friends  to  our  church  polity,  Mather's  warning  against,  258. 

The  Fathers  of  the  Church,  very  unsafe  guides,  36;  see  Apos- 
tolic. 

Freedom  of  thought  and  expression,  not  to  be  complained  of  in 
an  opponent,  if  courteous,  201. 

G. 

Government,  the  Episcopal,  Monarchical ;  Methodist  Episcopal 
an  Oligarchy  ;  Presbyterian,  an  Aristocracy  ;  Congregational, 
a  Democracy,  204—5,  218—19,  229,  note,  230—31,  233,  234— 
36,  240—43. 

21 


322  OBEX  I. 


H. 


Half-way  Covenant,  its  leading  advocate  iii  N.  E.  a  Presbyterian 
— its  influence   on  the  churches,  251  ;  see  also  Arminianism. 

Harvard  University,  forfnded  by  the  first  settlers  of  Massachu- 
setts, and  dedicated  to  Christ  and  the  Church  ;  supplied  most 
of  the  ministers  for  N.  E.  for  a  century  after  the  settlement  of 
the  country,  198, 246. 

I  and  J. 

Imposition  of  hands,  how  regarded  by  the  fathers  of  N.  E.  166  ', 
by  the  Church  of  Scotland,  ib. 

Ind.epeiidenaj,  the  term  explained,  30;  of  the  Primitive  Church- 
es, 122,  131, 145, 153—55. 

Independents,  English,  Scotch,  and  Irish,  166,  170,  177. 

Indifference  of  Congregaiionalists  to  their  denominational  inte- 
rests, 24,25. 

Intelligence  encouraged  and  demanded  by  Cong'lsm,  244 — 47. 

Jerusalem,  the  church  at,  its  constitution,  41 ;  congregational, 
51 ;  a  model  for  other  apostolic  churches,  48. 

K. 

KXr^ong  (a  lot,  Acts  1:  26)  synonymous  with  xf'f^ipog,  a  vote,   a 

suffrage,  58. 
Koivojviu  (fellowship,  Acts  2:  42)  explained,  43  and  note. 

L. 

Laud,  Archbishop,  on  the  intimate  connection  between  Episco- 
pacy and  monarchy,  243 ;  his  efforts  to  introduce  Arminianism 
and  Popery  into  the  Church  of  England,  253. 

Letters  Missive,  see  Cong.  Appendix. 

Levitical  Ordinances,  nature  and  design  of,  18. 

Licensure  of  Ministers,  198,  199. 

Literary  and  Theological  Institutions,  i'onnded  by  Conglsts.  241. 

Liturgy,  German  or  Lutheran,  20,  238  ;  Church  of  Eng.  "  a 
bait"  for  the  Papists,  226. 

Liturgies,  when  first  introduced  into  the  churches,  195. 

Lutheran  Reformers,  views,  and  treatment  of  church  polity,  20, 
238. 

M. 

Manual  for  Church  meetings.  Appendix,  No.  15.  p.  286. 
Marriages,  how  solemnized  by  Conglsts.  191. 
Matthias,  chosen  an  apostle  by  the  "  common  suffrage"  of  the 
whole  church  at  Jerusalem,  57. 


INDEX  I.  323 

Meetings  of  a  church,  168,  170,  286. 

Methodist  Episcopal  Church,  its  form  and  Government  described 

and  objected  to,  229—34.     Protestant  Methodists  admit  lay 

representatives  to  their  Conferences,  239. 
Minutes  of  an  Ecclesiastical  Council^  267. 
Ministers,  salary  of,  188. 
Missive,  see  Letters. 
Monarchy,  endangered  by  allowing  churches  to  elect  their  own 

officers,  243  ;  see  Blackwood's  Mag.  under  Authors  cited. 

N. 

JVationnl  Church,no  authority  for  in  New  Test.  215.  Prot.  Epis- 
copal, Methodist  Episcopal,  and  Presbyterian,  all  national 
churches,  215,  230, 235. 

O. 

Objections  to  Congregationalism  examined,  33,  50,  95 ;  to  the 
church  membership  of  pastors,  268 — 81. 

Offenders,  none  but  Congregational  Churches  can  exactly  com- 
ply with  Christ's  instructions,  in  the  treatment  of  them,67  ;  pri- 
vate steps  to  be  taken  with  all,  179. 

Officers,  of  the  primitive  churches  chosen  by  the  people,  57-61 ; 
originally  only  Elders  and  Deacons,  69—95;  see  Ecc.  Histo- 
ry ;— have  not  the  exclusive  right  to  discipline,  67;  chosen  by 
the  people;  see  Election  and  Ordination. 

Ordained  {xsinorovi[aavieg)  meaning  of,  in  Acts  14  :  23,  24  ;  i.  e. 
ordained  in  accordance  with  the  votes  of  the  churches — Dod- 
dridge, Wahl,  Schrevelius,  Erasmus,  Calvin,  Beza,  Owen, 
Harrington,  in  favor  of  this  interpretation,  59 — 61. 

Ordination,  origin  of,  97  ;  of  church  officers.  Elders  and  Deacons, 
163 — 67;  doctrine  of  Camb.  Platform,  97;  right  of,  in  the 
churches,  167—69,  note.  Views  of  the  N.  E.  fathers,  Ap- 
pendix, No.  13,  pp.  268—81. 

Organization  of  churches,  manner  of,  161 ;  number  necessary,  ib. 

P. 

Pastor,  how  to  proceed  in  the  choice,  etc.  of  one,  164.  Ordina- 
tion of,  165  ;  Installation  of,  166  ;  Dismission  of,  175 ;  Disci- 
pline of,  181,  273—78;  Church  membership  of,  Appendix, 
No.  13,  pp.  268— 81. 

Pastoral  Connection,  continuance  of,  191,  270. 

Parson,  in  Eng.  Church,  what  .^  how  introduced  into  office,  207. 

Parishes  connected  with  Church  of  Eng.  (11,  077) ,  213. 

Penry,  the  Brownist,  his  loyalty  and  martyrdom,  241. 


324  INDEX    1. 

The  People^  ratlier  than  the  priests,  to  be  trusted  with  the  inter- 
ests of  the  Church,  21,  note. 

Pief//,  not  essential  to  church  membership  in  Protest.  Epis.  Chh. 
of  U.S.  224. 

Platform^  Cambridge,  on  communion  of  churches,  116. 

The  Pope,  offers  to  confirm  English  Liturgy,  22G. 

Polity,  church,  what.'  17;  Patriarchal.'  ib. ;  Levitical .'  18;  on 
the  introduction  of  Christianity  .'  19.  How  treated  by  the  ear- 
liest Reformers,  20;  connection  of,  with  the  faith  of  the 
churches,  21;  how  the  Puritans  regarded  this  subject,  22; 
how  the  fathers  of  N.  E.,  23. 

Popular  Church  Government ;  see  Blackwood  and  Watson. 

Postscripts  to  the  Epistles  to  Timothy  and  Titus,  spurious,  88, 
note. 

Popery,  English  and  American  Episcopacy  symbolizes  with,  225 
— 29  ;  recent  exhibition  of  their  tendency  towards,  in  Ameri- 
can Episcopalians,  228. 

Practice,  Ecclesiastical,  of  Congregationalists  ;  see  Congregation- 
alism, Practice. 

Prayer  Booh,  English,  made  up  chiefly  of  Popish  materials ; 
many  of  its  rites  and  ceremonies  very  like  those  of  the  Ro- 
mish, 225—29;  "a  bait"  for  the  Papists— so  called  by  Still- 
ingfleet,  226,  note  ;  approved  by  Dr.  Carrier,  the  Jesuit,  225  ; 
asserted  to  be  not  essentially  different  from  the  Romish  Ser- 
vice, by  Bishop  Montague,  ib.  Of  the  Prot.  Epis.  Church  of 
U.  S.  substantially  the  same  as  the  English,  215,225 — 27. 

Prelatists,  compelled  to  take  Popish  ground  when  opposing  Con- 
gregationalism, 36,  37. 

Presbyter,  (77o6fT/?rTfooc)  elder,  explained,  89. 

Presbyterian  Churches,  1.500  of  them  essentially  Congregational 
in  their  origin  and  habits,  24,  note  ;  Arianism  and  Unitarian- 
ism  of,  in  England,  254. 

Principles  of  church  government  intended  by  Christ,  to  be  unal- 
terable, 35 ;  of  Conglsm.  as  well  defined  as  those  of  any  de- 
nomination, 26  ;  what  they  are;  see  Conglsm.,  Principles. 

Profession,  an  open  one,  of  Faith  and  Repentance,  necessary  to 
church  membership,  171  ;  this  required  by  the  Primitive  chhs., 
136—38. 

Propounding  for  admission  to  the  church,  meaning  of,  172. 

Pro«e5/rtn<5,'Congregationalists  most  truly  so,  30,  36. 

Protestant  Episcopal  Church  in  U.  S.,  its  constitution  and  gov- 
ernment described  and  objected  to,  21.5 — 29. 

Puritans,  their  interest  in,  and  acquaintance  with  Church  Pol- 
ity, 22;  influence  of  their  principles,  on  this  country  and  the 
world,  24. 


i>'DEx  I.  325 


R. 


Rector  and  Vicar ^  in  the  Church  of  England,  207. 

Regeneration^  Baptismal^  taught  in  the  Prayer  Book,  223. 

Republicanism^  in  church  government,  disclaimed  by  John  Wesley, 
233;  Principles  of  Congregationalism  eminently  favorable  to. 
240—43.  ' 

Revenue  of  Church  of  England  exceeds,  perhaps,  that  of  all  the 
Churches  in  Christendom  united,  212 — 14. 

Rights  of  the  people,  disregarded  by  English  Episcopacy,  207 — 
H;  American  P.  Epis.  216—22;  Methodist  Epis.,  231—34; 
Presbyterian  Church,  to  some  extent,  235, 

Rulers  of  the  churches,  the  danger  of  committing  the  entire  con- 
trol to  them,  249 — 52. 

Ruling  Elders^  not  required  by  the  New  Test.,  81 — 84. 

S. 

Saints,  visible^  no  others  admitted  to  the  Apostolic  churches,  42 
— 46. 

Salary  of  a  minister,  not  z.gift,  but  a  debt,  190—91,  note. 

Schools  etc.  established  by  N.  E.  Congregationlists,  246—47. 

Scotland,  Church  of,  connection  with'the  State — Lay  patronage 
—ferment  in— secession— Free  Church,  235,  note  ;  Secession 
Church  of,  237,  n. 

Scripture  our  only  infallible  guide  to  church  polity,  30  ;  objec- 
tions to  tliis  position  examined,  33. 

Solomons  Porch,  the  meeting-place  for  public  worship,  after 
leavmg  "  the  upper  chamber,''  51. 

Supremacy,  ^ct  of,  gave  Henry  VI 11.  and  his  successors,  the 
Headship  of  the  Church  of  England,  205. 

Switzerland,  the  character  of  the  "lleformation  there,  more  pop- 
ular than  in  Germany  or  England,  21. 

T. 

Theological  Seminaries  in  A".  E.,  their  influence  on  the  interests 
of  Congregationalism,  24. 

U.  and  V. 

Union  of  Congregationalists  with  other  denominations,  influence 
of,  23. 

Usages  of  Cong,  churches ;  see  Practice,  under  the  general  head 

of  Congregationalism. 
Unitarian  churches,  independent  in  their  government,  239;  kow 

their  views  were  introduced  into  our  churches,  250l 


326  INDEX  1. 

Vicar,  see  Rector. 

Victoria,  Head  of  the  Church  of  England,  205. 

W. 

Wardens,  Church,  what  they  are,  and  how  chosen,  208,  216. 

Warning  to  the  N.  E.  churches  not  to  forsake  their  simple  and 
scriptural  church  polity,  256 — 58. 

Watson,  Richard,  (a  Methodist,)  his  dislike  of  a  popular  form  of 
church  government,  233,  245. 

Wesley,  John,  his  arbitrary  notions  of  church  government,  233, 
234. 

Western  and  Southern  States.  Why  do  so  many  professed  Con- 
gregationalists  turn  Presbyterians  when  they  go  thither  .''  24  ; 
importance  of  having  more  Congregational  churches  there,  245. 

Wickliffe,  how  he  lost  the  support  of  the  nobility  when  he  at- 
tempted to  simplify  church  polity,  21. 

Withdraioinir  Felloivship,  difference  between  this  and  Excommu- 
nication, 181 ;  also  App.  No.  14,  pp.  281—86. 

Works  on  Congregationalism,  modern,  26;  ancient,  27. 

Worship,  mode  of  conducting,  by  ancient  and  modern  Congrega- 
tionalistSj  193;  of  the  primitive  church,  136 — 38. 


INDEX  II. 


TEXTS   OF   SCRIPTURE   QUOTED  IN  THIS  WORK,  ILLUSTRATIVE 
OF   THE   FOLLOWING  MATTERS. 

Jlpostle,  the  nature  and  peculiarity  of  the  office,  M.itt.  10:  5. 
Mrk.  3:  14, 15.  Lk.  24:  45—48.  John  13:  16.  Acts  1:  21,  22. 
2:  32.  3:  15.  4:  20,  33.  5:  30—32.  10:  3'J— 41.  13:. 31.  '1  Cor. 
15:  14,  17.  2  Cor.  8:  23.  Phil.  2:  25.  1  Pet.  5:  1.  pp  71—73. 
PauVs  Jiposthship,  Acts  22:  14, 15.  26: 16,  22,  23.  1  Cor.  9:  1, 
2.  15:  8.  p  73. 

Jlpostlcs,  relied  on  their  inspired  and  incommunicable  charac- 
ter for  authority  over  the  churches,  2  Cor.  2:  10,17  10:8. 
11:  5.  12:  throughout.  13:  2,  3, 10.  Gal.  1:  11,  12.  2:  2,  6—10. 
4:  14.  Eph.  3:  1—7.  p.  74. 

Church,  Patriarchal,  Gen.  4:  3— 5.  8:20—22.  12:7,8.  13:3^5. 
14: 14, 18—26.  15:  and  17:  throucrhout.  18:  ID.  20:  7.  26:  24, 
25.  27:  26—40.  35: 1—15.  40:  1— 28.  Job  1:  1—5.  Rom.  15:  5. 
Col.  4:  15.  Philemon,  2  v.  pp.  17. 18.  LevitkaJ,  Ex.  25:— 30: 
Lev.  1: — 7:  21:  — 27:  1  Chron.  22:  throughout.  2  Chron.  7: 
throughout,  p.  19.  Changes  expected  from  the  Messiah,  John 
5:  5 — 25.  p.  19.  Christian,  nature  and  design  of,  Matt.  10:  32. 
18:15—20.  Acts 2:  throughout.  8:26—40.  20:7.  Rom.  1:7,8. 
6: 17.  10:  8—10.  1  Cor.  1:  2.  2:  14.  11:  17—34.  14:  throughout. 
2Cor.6:14— 18.  Gal. 4:28.  Eph.l:l.  Phil.l:l,5,7.  1  Thess.l: 
1—10.  2  Tim.  1:  13.  pp.  37—46.  The  Scripture  a  guide  to 
the  order  of.  Matt.  28: 19.  1  Tim.  3:  15.  2  Tim.  3:  16, 17.  p.  32. 
A  sino-le  conoregation.  Acts  1: — 7:  9:  10, 19,  32,  38.  11:  entire. 
14:  1:14,  21—23,  24—27.  15:  4,  12,  22—30,  40,  41.  16:  1,  2, 
4—6,  12—40.  17:  1—14.  18:  and  19:  entire.  20:  5—11.  21:  4, 
7.  28:13— 16.  Rom.  16:  1,5.  1  Cor.  11: 20,  33.  14:23,26.  16: 
1,19.  2  Cor.  8:  1.  Gal.  1:2.  Col.  1:  2.  4:13—16.  Tit.  1:  5. 
1  Pet.  5:  13.  Rev.  1: 11.  2:— 3:  entire,  pp.47— 56.  Corenants, 
authority  for.  Gen.  17:  entire.  Ex.  34:  27,  28.  Deut.  9:  9—11, 
15.  29:  entire.  2Kings23:  entire.  2  Chron  15:  entire.  29:  10. 
p.  40.  Should  watch  over  its  Pastor,  Col.  4: 17.  p.  182.  Au- 
thorized to  send  missionaries  to  the  Gentiles,  Acts  13:  1 — 4. 
14:  25—27.  p.  54.     Discipline,  Matt.  18: 15—18.  Rom.  16: 17. 


328  INDEX  II. 

1  Cor.  r>:  1—1.3.  2  Cor.  2:  6—11.  2  Thess.  3:  G,  14, 15.  Tit.  3: 

10.  pp.62 — 65.  Kindness  in,  required,  Gal. 6: 1.  p.  178.  Of- 
ficers^ what .-"    See  Elders  and  Deacons.     To  be  chosen  by  the 

churches,   Acts  1:  15—26.    6:  1—6.    14:  23,  24.    15:  22—29. 

2  Cor.  8:  19.  pp.  57 — 61,  142.  Spiritual,  gifts  imparted  to  the 
apostolic  churches,  1  Cor.  12:  28  compared  with  1 — 11  vs. 
Eph.  4:  11.  p.  70. 

Contributions  for  the  support  of  public  worship — Under  the  Law^ 
Num.  35:  1 — 8  compared  with  Lev.  25:  32 — 34.  Deut.  12:  19. 
14:  27.  16:  16,  17.  18: 1—8.  2  Chron.  31:  1—10.    Neh.  13:  10, 

11.  Ezk.  44:  15—31.  Under  the  Gospel,  Matt.  10:  9,  10.  Lk. 
8:  1—3.  1  Cor.  9:  1—14.  Gal.  6:  6.  Phil.  4: 10—18.  1  Tim.  5: 
17,18.  p.  191,  note.  On  the  Lord's  day,  1  Cor.  16:  1,2,3. 
pp.  188,  n.  194. 

Councils,  founded   on    general  principles,  Prov.   11:  4.    12:  15, 

13 :  10.    15:  20.     Particular  example,   Acts  15  :  throughout, 

pp.a03— 116. 
Deacons,  Acts  6: 1—6.    Phil.  1:1.    1  Tim.  3: 1—15.    5:  16.     Mo- 

sheim  supposes  them  to  be  referred  to,  Acts  5:  6,  10.  1  Pet.  5; 

5.    pp.  92—94. 
Deaconess,  Rom.  16:  1.  1  Tim.  5:  9,  10.  p.  85. 
Disorderly  conduct,  disciplinary,  2  Thess.  3:  6,  14,  15.  p.  181. 
Elders,  Pastors,  Overseers,  Bishops,  designate  the  same  order  of 

church  officers.  Acts  11:  30.  14:  throughout.  15:  6.  20:  17—28. 

21:  18.  Phil.  1:  1.  1  Thess  5:  12.  1  Tim.  3:  1—7.  Tit.  1.5—9. 

1  Pet.  5:  1—4.  pp.  86,  87,  91,  143.  Teaching  and  Ruling  El- 
ders, identical,  Rom.  12:  6 — 9.  1  Cor.  12:  28,  and  Eph.  4:  8 — 
11  explained.  The  identity  shown  by  comparinof  Acts  20:  17 
—28.  1  Thess.  5:  12,  13.  ITim.  5:  17.  Heb.  13:  7,  17,  24.  pp. 
80—82. 

Evangelists,  Acts  21:  8.  Eph.  4:  11.  2  Tim.  4:  5.  pp.  76,  77. 
Laws  to  be  regarded  by  Christians,  Rom.  12:  1 — 7.  1  Pet.  2.  13 — 

15.  p.  193,  n. 
Letters  of  Dismission,  etc.  Acts  18:  27.  Rom.  16:  1.  2  Cor.  3:  1. 

p.  174. 
Offences  to  be  removed  immediately.  Matt.  5:  23,  24.  p.  184. 
Pastor  and  Teacher,  identical,  Acts  20:  28.   Eph.  4:  8 — 11.  1  Pet. 

5:  1—4,  compared,  with  1  Cor.  12:  28.  p.    80.    Moderator  of 

his  church,  1  Thess.  5:  12.  Heb.  13:  7,  17.  p.  169. 
Withdrawing  Fclloicship,  distinguished  from  Excommunication, 

2  Thess.  3:  6, 14, 15.  p.  181,  and  Appendix,  No.  14. 

Women  not  aUoiced  to  teach  in  the  church,  1  Cor.  14;  34,  35. 
1  Tim.  2:  11,  12.  p.  170. 


INDEX  III. 


AUTHORITIES    CITED. 

Allen's  Biographical  Dictionary,  251. 

American  Encyclopedia,  214. 

Bacon's  Church  Manual,  69. 

Barnes  on  Episcopacy,  103. 

Barrow  on  the  Pope's  Supremacy,  75, 145,  149,  154. 

"      Unity  of  the  Church,  154. 
Barnabas'  Epistle,  135. 
Beza,  60. 

Bingham's  Christian  Antiquities,  85,  102. 
Blackwood's  Matrazine,  235,  243. 

Bloomfield,  43,  51,53,  66,  77,  82,  91,  93,  97,  99,  et  passim. 
British  Review,  211. 
Browne,  Robert,  103. 

Buckham,  Rev.  Mr.,  England,  166,  173,  177. 
Burnet's  History  of  the  Reformation,  151. 
Burrouo'hs  Irenicum,  116. 
Calvin's  Institutes,  60,  65,  179,  273. 

Cambridge  Platform,  30,  37,  47,  57,  79,  97, 103,  et  passim. 
Campbell's  Lees.  Ecc.  Hist.,  47,  67,  77,  88, 89,  99,  et  passim. 
Carson,  Rev.  A.,  Ireland,  170. 
Catholic  Miscellany,  214. 

Clemens  Romanus',  Epistle  to  Corinthians,  121 — 127. 
Coleman's  Antiquities,  86,  149,  150. 

Common  Prayer  Book,  P.  E.  Church  U.  S.  221,  222,  224. 
Constitution  and  Canons,  of  P.  E.  Church,  216^ — 22. 
Cono-regational  Order,  109,  199. 
Cotton's  Keys,  .57,  65,  103,  105,  116,  171,  179,  182. 

"      Way,  .57,  169,  180, 194. 

"      Way  cleared,  .57,  117. 
Christian  Watchman,  216. 
Churchman,  N   York,  223. 
Cyprian's  Epistles,  139 — 41. 
D'Aubignc,  21. 

De  Laune's  Defence  of  Nonconformity,  36,  225,  226. 
Discipline  of  Methodist  Epis  Church,  230 — 33. 
Doddridge's  Exposition,  77,  81,  82,  99,  103. 


330 


INDEX  HI. 


Dwiglit's  Theology,  80. 

Emmons,  Dr.  62,  107,  276. 

Encyc.  Relig.  Knowledge,  227,  239,  243. 

English  Reformers,  151. 

Eusebius'  Ecclesiastical  History,  77,  99. 

Fuller,  Andrew,  169. 

Gibbon's  Decline  and  Fall  of  Roman  Empire,  129. 

Gieseler's  Text  Book  Ecc.  History,  48,  153. 

Great  Awakening,  251. 

Hanbury's  Historical  Memorials,  105,  243,  252,276. 

Harrington's  Prerogative  of  Popular  Government,  61. 

Hedding,  Bishop,  on  Meth.  Discip.,  232,  234. 

Henry's  Exposition,  77. 

Hernias'  Works,  135. 

Hooker's  Survey  of  Church  Discipline,  39,  47,  57,  79,  et  passim. 

Hubbard's  History  of  N.  E.  106. 

Hume's  History  of  England,  226. 

Hutchinson's  Hist.  Mass.,  78,  168,  246,  285. 

Ignatius'  Epistles,  128 — 134. 

Jacob's  Attestation,  47,  66,  67,  148. 

James'  Defence  of  Nonconformity,  253. 

Jortin's  Remarks,  on  Ecc.  History,  36. 

The  King's  Book,  152. 

King's  Primitive  Church,  39, 147—48,  152. 

Kuinoel,77, 93.  ^ 

Lardner's  Cred.  Gosp.  Hist.  122,  127,  129,  130, 135. 

Locke's  Letters  on  Toleration,  37. 

Lond.  Encyclopedia,  207,  208,  214. 

Lond.  Cong.  Magazine,  214. 

Lond,  Quar.  Review,  243. 

Mackensie's  Life  of  Calvin,  20. 

Macknight  on  the  Epistles,  77,  82,  102. 

Magdeburg  Centuriators,  1.55 — 57. 

Martyr's,  Justin,  Apology,  136 — 39. 

Mass.  Reports,  113 

Mather's,  Cotton,  Ratio  Disciplinae,  37,47,  .57,  79, 104,et>passim. 

"      Magnalia,  79,  167,  168,  171,  273,  285. 
Mather's,  Samuel,  Apology,  36,  37,  .57, 104—108,  116,  et  passim. 
Mather's,  Richard,  answer  to  Herle,  161,  169. 
M'CulIoch's  Statistics  of  British  Empire,  206-214,  235—237. 
Milner's  Church  History,  50,  52,  151. 
Milton,  169,  2.52,  273. 

Mitchell's  Guide,  24,  69,  187,  269,  270—72,  281. 
Mosheim's  Ecclesiastical  History,  77,  93,  99,  109—111,  129,  141 

— 147,  et  saepe. 

"     Larger  History  of  the  First  three  Centuries,  43,  58,  61,  84, 
145. 


INDEX  III.  331 

Murdock,  Dr.  Ill,  130. 

Neal's  Hist.  Puritans,  105,  169,  195,225,  226. 

Neander,  43,  61,  70,  93,  94,  115,  149,  152, 157. 

Norton,  Prof,  on  Genuineness  of  the  Gospels,  129. 

Oaks,  Pres.  Election  Sermon,  255 — 256. 

Observer,  N.  Y.  214,  230. 

Onderdonk's,  Bishop,  Episcopacy  Tested  by  Scrip.  99,  103,  222. 

"     Address  to  Diocesan  Convention,  N.  Y.  1843,  p.  218. 
Owen,  Dr.  60, 102,  127,  145,  157. 
Paul,  Father,  157. 

Pitkin's  Civil  and  Political  Hist,  of  U.  S.  247. 
Pond,  on  the  Church,  69,  89, 102,  129. 
Presbyterian  Form  of  Goverment,  234 — 236. 
Presbyterian  Confession  of  Faith,  67. 
Prince's  Chronology,  30,  37,  47,  57. 
Polycarp's  Epistle,  127. 
Puritan,  N.  E.  214. 

Robertson,  Rev.  Mr.,  Scotland,  166,  173. 
Robinson,  John,  30,  37,  47,57,  103,  191. 
Saybrook  Platform,  107,  199. 
Scott's  Commentary,  81. 
Slater's  Original  Draught,  50,  52,  54. 
Smyth,  on  Apostolic  Succession,  202. 
Statement  of  Facts,  by  Drs.  Smith  and  Anthon,  229. 
Still ingfleet's  Irenicum,  89,  133, 195,  203,  226. 
Taylor's  Ancient  Christianity,  36. 
Tertullian,  De  Castitatis,  161. 
Treatise,  on  the  Faith  of  Freewill  Baptists,  239. 
Trumbull's  Hist.  Conn.  168, 199. 

Upham's  Ratio  Discip.  69, 104, 107, 112, 116, 163,  et  saepe. 
Vauofhan,  Dr.  On  Relicrious  Parties  in  England,  148. 
Waddino-ton's  History  ol'the  Church,  56,91, 99,  111,  122,  et  saepe. 
Wahl,  83,  94. 

Wake,  Archbishop,  127, 130. 
Watson's,  Richard,  Theol.  Institutes,  233,  245. 
Wesley's,  John,  Letter  to  J.  Mason,  233. 
White's,  Bishop,  Memoirs,  P.  E.  Church,  217, 230. 
Winthrop's  Journal,  168. 
Wise's  Vindication,  104. 
Wood,  Anthony,  47. 
Zuinglius,  66,  148. 


END. 


VALUABLE  WORKS 

PUBLISHED   AND   FOR  SALE   BY 

ALLEX,  MORRILL  t  AVARDWELL 


PUNCHARD'S    VIEW  OF   CONGREGATIONALISM. 

With  an   Introductory  Notice,  by  R.    S.   Storrs,   D.  D. 
Second  Edition,  revised  and  enlarged.  16mo.  pp.  331. 

The  Publishers  would  respectfully  call  the  attention  of  cler 
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press. 

The  opinion  has  been  often  expressed,  by  intelligent  laymen 
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es, and  of  the  community  at  large  ;  and  the  desire  has  been  re- 
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From  the  numerous  notices  of  the  first  edition,  the  following 
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[From  the  Boston  Recorder.} 

"A  work  like  this  is  much  needed  among  the  Congregational 
churches  of  New  England.  ^  "  The  plan  is  clear^  the  anange 


Allen,  Morrill  ^  IVardwelVs  Publications. 

me^t  natural,  the  execution  vigorous,  and  not  more  bold  than 
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ists  ;  it  ought  to  circulate  in  our  churches,  and  be  read,  not  only 
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[From  the  JVew  England  Puritan.] 
•'This  is  just  the   book  we  have  long  been  wanting  to  see. 
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[From  the  JVeio  York  Ohserver.l 

"  Such  a  work  as  this  has  long  been  demanded  by  that  body 
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[From,  the  Vcr^nont  Chronicle.'] 

"  We  are  glad  to  see  a  new  work  on  Congregationalism,  writ- 
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[From  the  Christian  Mirror.] 

"  We  have  not  met  with  a  more  sincere  and  hearty  Congrega- 
tionalist,  than  Mr.  Punchard,  these  many  years ;  and  he  has 
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The  following  unsolicited  communication  from  David  Hale 
Esqr,  Editor  of  N.  Y.  Journal  of  Commerce,  will  show  the  opin- 
ion of  an  intelligent  layman  : 

"  JVe?o  York,  Jan.  2,  1841. 
Rev.  Geo.  Punchard, 

Dear  Sir, — I  have  read  with  much  pleasure  and  profit,  your 
book  on  Congregationalism.  It  is  quite  opportune,  now  that  the 
inquiry  on  the  subject  is  becoming  much  more  extensive  than 
for  a  long  course  of  years  before.  You  carry  out  your  princi- 
ples from  beginning  to  end,  according  to  apostolic  precedent ; 
not  falling  into  Episcopacy,  as  too  many  Congregational  Clergy 
have  done,  when  speaking  of  their  own  profession."  -  *  *. 


JUlen,  Morrill  ^'  WardwelVs  Publications. 

The  work  has  also  been  favorably  noticed,  by  the  Quarterly 
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THE  WORKS    OF    JONATHAN    EDWARDS,  D.  D. 

late  President  of  Union  College,  with  a  Memoir  of  his 
Life  and  Character,  by  Tryon  Edwards.  In  two  vols, 
with  a  newly  engraved  portrait. 

This  is  the  first  complete  edition  of  the  works  of  this  eminent 
divine.  It  embraces  his  celebrated  answer  to  the  Rev.  Dr. 
Chauncy,  entitled,  "  The  Salvation  of  all  men  strictly  examin- 
ed ;"  the  Dissertation  "  on  Liberty  and  Necessity,"  in  answer 
to  Dr.  West ;  his  valuable  "  Observations  on  the  Indian  Lan- 
guages;" "  Observations  on  the  Doctrine  of  Universal  Salva- 
tion ;"  "  Sermons  on  the  Atonement ;"  with  a  variety  of  single 
occasional  sermons,  many  of  which  are  copied  from  his  JNISS., 
and  which  are  now,  for  the  first  tiAie,  published  ;  and  a  large 
number  of  a.rticles,  from  the  Theological  Magazine,  published 
at  New  York,  about  forty  years  since. 

The  volumes  contain  about  550  large  octavo  pages  each, 
printed  on  fair  paper,  with  new  type,  and  handsomely  bound  in 
muslin. 

[From  the  Professors  of  the  Theological  Seminary^  Auburn^  J^.  F.] 

It  gives  us  great  pleasure  to  learn  that  measures  are  taking  to 
publish  a  new  and  uniform  edition  of  the  works  of  the  younger 
Jonathan  Edwards.  His  writings  are  too  well  known  to  need 
<i.ny  commendation  from  us.  His  answer  to  Doctor  Chauncy  on 
the  subject  of  universal  salvation,  and  his  treatise  on  Liberty 
and  Necessity,  in  defence  of  his  father's  great  work  on  the  Will, 
place  him  among  the  most  eminent  writers  of  his  day.  For 
strength  of  reasoning  and  thoroughness  of  investigation,  rarely, 
if  ever,  has  he  been  excelled.  We  consider  him  as  soundly  or- 
thodox, and  cannot  but  think  that  a  republication  of  his  works 
at  the  present  time  will  be  regarded  as  most  seasonable,  and 
contribute  essentially  to  check  the  progress  of  error,  and  pro- 
mote just  and  enlightened  views  of  the  truth. 

JAMES  RICHARDS, 
BAXTER  DICKINSON, 
LUTHER  HALSEY. 

\_From  Rev.   B.  B.  Edwards,  Professor  of  the  Hehreio  Language 
and  Literature^  Theol.  Seminary,  Andover.'] 

Dr.  Jonathan  Edwards  was  an  eminent  theologian  at  a  period 


Mien,  Morrill  S,-  WardwdVs  Publications. 

distmiruished  for  the  successful  study  and  clear  exhibition  of  di- 
vine truth.  His  writings  are  of  great  value  for  their  logical  pre- 
cision, pertinence  and  directness.  The  author  discusses  various 
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so  as  to  show  their  important  practical  bearings.  The  wide  cir- 
culation and  attentive  study  of  his  works  must  be  very  useful, 
especially  at  the  present  time. 

B.  B.EDWARDS. 


A  RESIDENCE    OF    EIGHT   YEARS    IN    PERSIA, 

among  the  Nestorian  Christians;  with  notices  of  the 
Muhammedans.  By  Rev.  Justin  Perkins.  With  a  Map, 
and  27  colored  engravings  of  costume,  scenery,  and  por- 
traits of  the  king  of  Persia,  and  of  Mar  Yohannan. 

"  A  highly  instructive  as  well  as  pleasing  and  entertaining 
book." — Democratic  Kcvieic. 

"  This  handsome  volume  should  adorn  the  library  of  every 
literary  institution  and  of  every  man  of  intelligence. — JVeio  York 
Observer. 


EGYPT  AND  THE  BOOKS  OF  MOSES,  or  the  Booka 
of  Moses  illustrated  by  the  Moniunents  of  Egypt.  By 
Dr.  E.  W.  Hengsienberg,  Prof,  of  Tlieol.  at  Berlin 
From  the  German,  by  R.  D.  C.  Robbins,  Resident 
Licentiate,  Andover  Theol.  Seminary. 

"  Eveiy  individual  who  loves  to  study  his  Bible,  will  find  this 
volume  not  only  exceedingly  interesting  in  itself,  but  of  great 
assistance  in  enabling  him  to  understand  it,  especially  the  books 
of  Moses," —  Christian  Watchman. 

"  It  is  a  work  which  every  scholar,  as  well  as  the  general 
reader,  will  be  deeply  interested  in."— J\eio  Eng.  Puritan. 

"  The  book  is  faithfully  translated  into  good  readable  English. 
The  Notes  which  the  translator  has  subjoined,  add  much  to  the 
value  of  the  discussion." — Boston  Recorder. 


WRITINGS  OF  REV.  WILLIAM  BRADFORD  HO- 
MER, Pastor  of  the  Congregational  church  in  South 
Berwick,  Me.     With  a  Memoir,  by  Prof.  E.  A.  Park. 


MEMOIRS  OF  THE  LIFE  OF  REV.  JOHN  WIL- 
LIAMS, Missionary  to  Polynesia.  By  Ebeuezer  Prout. 
With  two  beautiful  plates.  1  vol,  12mo. 


Princeton  Theological  Semmary-Speer  Library 


1    1012  01082  6644 


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